Pentecost +12 Sunday – B
Years B
1 Kings 2:10-12; 13:3-14 or Proverbs 9:1-6
Psalm 111 or Psalm 34:9-14
Ephesians 5:15-20
John 6:51-58
The temptation of "understanding" is very great. Even wise old Solomon finally failed that test. Along with understanding came/comes riches and honor. And what, I ask, can stand in the face of such principalities and powers? Understanding eventually pales in the temptation of increased riches and honor. Why, simply because it takes so much to increase in wisdom appropriate to this new time and place. Let your growth in understanding lag for a bit, presuming for a moment that you have sufficient, and, lo and behold, riches and honor gain momentum and priority.
Without an increase in wisdom there can be no sense made of metaphor and mystery such as living bread imaged in personal terms. Alice in Wonderland's bottle and cake remain as strange to us as Jesus' language about eating him. Where we are willing to suspend our disbelief with Alice, we don't seem to be able to do so with Jesus.
[Can't help but wonder if Jesus tastes as wonderful as Alice's drink - "mixed flavour of cherry-tart, custard, pineapple, roast turkey, toffee, and hot buttered toast" or what my flavor(s) might be or yours.]
= = = = = = =
wisdom connects
far better
with departing
from evil(1)
and doing good(2)
when wisdom
gets mixed up
with riches and honor
there is going to be
hell to pay
to keep wisdom
increasing in stature
attention to G*D's presence(3)
even more than any list
becomes our joy and focus
[Note: (1) (2) (3) are references to The United Methodist General Rules.]
Monday, August 13, 2007
Sunday, August 12, 2007
Pentecost +12 Sunday – A
Pentecost +12 Sunday – A
Years A
Genesis 45:1-15 or Isaiah 56:1, 6-8
Psalm 133 or Psalm 67
Romans 11:1-2a, 29-32
Matthew 15:(10-20), 21-28
Unity as "good and pleasant" is quite an understatement. Given our starting points, to arrive at some semblance of unity (an outcome of justice) is so remarkable that it calls for a more enthusiastic response.
To arrive at some given understanding that rejection is not the last word about the meaning of life (though it is often one of the first words we encode), a sense of relief in the face of such mercy needs a conversion miracle response.
Jesus' response to the woman responding to being called a dog, after pleading for her daughter, is too sterile. It is not as though some word-game had been played out that had no real consequence. It is not as though Jesus doesn't have an epiphany here - faith comes from every angle, not just the preauthorized.
= = = = = = =
gifts and calling
irrevocable
deniable
our life
is our gift
our calling
journeying
toward wholeness
finds our denial
beyond journeying
at a stopping point
we find irrevocability
whether rued
or rejoiced
life calls
gifts once dead
remain ours
to do
Years A
Genesis 45:1-15 or Isaiah 56:1, 6-8
Psalm 133 or Psalm 67
Romans 11:1-2a, 29-32
Matthew 15:(10-20), 21-28
Unity as "good and pleasant" is quite an understatement. Given our starting points, to arrive at some semblance of unity (an outcome of justice) is so remarkable that it calls for a more enthusiastic response.
To arrive at some given understanding that rejection is not the last word about the meaning of life (though it is often one of the first words we encode), a sense of relief in the face of such mercy needs a conversion miracle response.
Jesus' response to the woman responding to being called a dog, after pleading for her daughter, is too sterile. It is not as though some word-game had been played out that had no real consequence. It is not as though Jesus doesn't have an epiphany here - faith comes from every angle, not just the preauthorized.
= = = = = = =
gifts and calling
irrevocable
deniable
our life
is our gift
our calling
journeying
toward wholeness
finds our denial
beyond journeying
at a stopping point
we find irrevocability
whether rued
or rejoiced
life calls
gifts once dead
remain ours
to do
Friday, August 10, 2007
Pentecost +11 Sunday – C4
Pentecost +11 Sunday – C4
Years C
Luke 12:32-40
It is G*D's pleasure to be present.
It is our pleasure to be present, without possessions.
Where your presence is, there is your heart's treasure.
Just as we can measure our faith by looking at our bank balance, check book, credit card statement, etc., so we can measure our faith by where we put our presence, where we are active, where we bring some light to a given subject.
Blessed are those alert to presence with them and their presence with others.
= = = = = = =
how long we wait
for a presence worth waiting for
how often we jump
at any presence that comes along
how do you do
still waiting or jumping
when the right presence is noted
there is a veritable feast
servers are served
the served take their turn
yin yang unity turns and turns
each in and out of the other
we're not there yet
rejoice in how far we've come
our waiting has borne fruit
enough to wait some more
Years C
Luke 12:32-40
It is G*D's pleasure to be present.
It is our pleasure to be present, without possessions.
Where your presence is, there is your heart's treasure.
Just as we can measure our faith by looking at our bank balance, check book, credit card statement, etc., so we can measure our faith by where we put our presence, where we are active, where we bring some light to a given subject.
Blessed are those alert to presence with them and their presence with others.
= = = = = = =
how long we wait
for a presence worth waiting for
how often we jump
at any presence that comes along
how do you do
still waiting or jumping
when the right presence is noted
there is a veritable feast
servers are served
the served take their turn
yin yang unity turns and turns
each in and out of the other
we're not there yet
rejoice in how far we've come
our waiting has borne fruit
enough to wait some more
Thursday, August 09, 2007
Pentecost +11 Sunday – C3
Pentecost +11 Sunday – C3
Years C
Hebrews 11:1-3, 8-16
"Faith is the assurance of things hoped for, the conviction of things not seen." (11:1) ... "[the faithful] desire a better country" (11:16)
So often faith relates backward. It circles around an assent or belief that we have come to.
We sometimes encourage one another to have faith enough to move forward with fear and trembling.
Here faith is not a grit your teeth and move ahead or a casting a fond eye over our shoulder to days gone by. Here faith is hardwired to assurance and conviction. These are the measuring rods of faith, not stated belief or hoping for the best. Of course assurance and faith are tricky categories as we can fool ourselves without even blinking. We can be quite sure and dead wrong. We can have the strongest of convictions without having helpful behavior.
Here faith is communal, even over time, where the common thread of assurance and conviction are equally tied to a desire or yearning for a next better place to be, better person to be. It is this communal nature of faith that can ground it with more confidence (even when in the middle of a generalized cultural delusion).
How clearly can you name a better situation than the one you are in and find a next step toward it? Odds are it will be in concert with others with the same desire.
= = = = = = =
by faith calls are heard and followed
into an unknown territory
of a better country
this is our Darwinian genetic heritage
to stay in a tent in this land
and the next land
and any other or returned to land
as we discern where we are
and where we are yet headed
not even the nearness of death
will stay the faithful one
from their appointed rounds
snow and sleet are nothing
compared to disappointment
at our distance from better
and so strangers and foreigners
in this place we set out again
to what we know is yet there
Years C
Hebrews 11:1-3, 8-16
"Faith is the assurance of things hoped for, the conviction of things not seen." (11:1) ... "[the faithful] desire a better country" (11:16)
So often faith relates backward. It circles around an assent or belief that we have come to.
We sometimes encourage one another to have faith enough to move forward with fear and trembling.
Here faith is not a grit your teeth and move ahead or a casting a fond eye over our shoulder to days gone by. Here faith is hardwired to assurance and conviction. These are the measuring rods of faith, not stated belief or hoping for the best. Of course assurance and faith are tricky categories as we can fool ourselves without even blinking. We can be quite sure and dead wrong. We can have the strongest of convictions without having helpful behavior.
Here faith is communal, even over time, where the common thread of assurance and conviction are equally tied to a desire or yearning for a next better place to be, better person to be. It is this communal nature of faith that can ground it with more confidence (even when in the middle of a generalized cultural delusion).
How clearly can you name a better situation than the one you are in and find a next step toward it? Odds are it will be in concert with others with the same desire.
= = = = = = =
by faith calls are heard and followed
into an unknown territory
of a better country
this is our Darwinian genetic heritage
to stay in a tent in this land
and the next land
and any other or returned to land
as we discern where we are
and where we are yet headed
not even the nearness of death
will stay the faithful one
from their appointed rounds
snow and sleet are nothing
compared to disappointment
at our distance from better
and so strangers and foreigners
in this place we set out again
to what we know is yet there
Wednesday, August 08, 2007
Pentecost +11 Sunday – C2
Pentecost +11 Sunday – C2
Years C
Psalm 50:1-8, 22-23 or Psalm 33:12-22
A centering point of Psalm 50 is verse 14. Without it the beginning and the end fall apart. This center is "a feast of kept promises", "a 'sacrifice' of thanksgiving".
Just as a king is not saved by a great military (death comes to all), so a relationship with G*D is not saved by much spilling of blood. Rather, hope (more specifically, actually living in hope or having hope live in you) on the part of both G*D and you is the basis for the steadfast love toward which we seem to have a genetic predisposition.
Hope fulfilled is evidenced by kept promises and constant thankfulness.
= = = = = = =
o what a wrathful G-O-D
with all the emphases
upon purity separation
puppet obedience
what a joy and relief
if only one emphasis
was removed
and we dealt with G-O-D
and so much more
when one-by-one
such specialness
is sacrificed
G-O-D can still be steadfast
in love and distinction
even plain old G-O-D
has presence aplenty
eventually we might even
speak a title GOD
and leave room
for mystery G*D
and wonder of wonders
how far the wrath can be removed
when we find ourselves
moving to wholeness
dreaming of unity
with creative forces
we find we change
distance to welcome
Years C
Psalm 50:1-8, 22-23 or Psalm 33:12-22
A centering point of Psalm 50 is verse 14. Without it the beginning and the end fall apart. This center is "a feast of kept promises", "a 'sacrifice' of thanksgiving".
Just as a king is not saved by a great military (death comes to all), so a relationship with G*D is not saved by much spilling of blood. Rather, hope (more specifically, actually living in hope or having hope live in you) on the part of both G*D and you is the basis for the steadfast love toward which we seem to have a genetic predisposition.
Hope fulfilled is evidenced by kept promises and constant thankfulness.
= = = = = = =
o what a wrathful G-O-D
with all the emphases
upon purity separation
puppet obedience
what a joy and relief
if only one emphasis
was removed
and we dealt with G-O-D
and so much more
when one-by-one
such specialness
is sacrificed
G-O-D can still be steadfast
in love and distinction
even plain old G-O-D
has presence aplenty
eventually we might even
speak a title GOD
and leave room
for mystery G*D
and wonder of wonders
how far the wrath can be removed
when we find ourselves
moving to wholeness
dreaming of unity
with creative forces
we find we change
distance to welcome
Tuesday, August 07, 2007
Pentecost +11 Sunday – C1
Pentecost +11 Sunday – C1
Years C
Isaiah 1:1, 10-20 or Genesis15:1-6
Imagine G*D satiated. G*D has had it up-to-here with what G*D had thought would be a good thing - sacrifice. Stop, already!
There is no covering up who we are with the fanciest of offerings. When some cosmic bottom-line is measured, it won't be a matter of how much blood is spilt - but how much evil was avoided and how much good was initiated.
If we are willing to make this shift, the good of the land will more than flow in to fill whatever good we have sent forth. If we are not willing to make this shift, that which we have not held back (evil) will be as garlic mustard, teasel, and emerald ash borer in the American mid-west - invasive and uncontrolled.
Time's up. Still trying to substitute something in place of seeking justice? Forget it, the argument is over, it's justice or nothing.
= = = = = = =
purell kimcare provon
were too late on the market
for Lady Macbeth and preemptive warriors
who wring bloodless bloody hands
a next entrepreneurial opportunity
is not covering up what is already there
but a preventive cleansing
to keep purell from being needed in the first place
pure-el calls forth a new desire
to be elseways than el has been
and in turn to have el's images
transformed in our lifetime
Years C
Isaiah 1:1, 10-20 or Genesis15:1-6
Imagine G*D satiated. G*D has had it up-to-here with what G*D had thought would be a good thing - sacrifice. Stop, already!
There is no covering up who we are with the fanciest of offerings. When some cosmic bottom-line is measured, it won't be a matter of how much blood is spilt - but how much evil was avoided and how much good was initiated.
If we are willing to make this shift, the good of the land will more than flow in to fill whatever good we have sent forth. If we are not willing to make this shift, that which we have not held back (evil) will be as garlic mustard, teasel, and emerald ash borer in the American mid-west - invasive and uncontrolled.
Time's up. Still trying to substitute something in place of seeking justice? Forget it, the argument is over, it's justice or nothing.
= = = = = = =
purell kimcare provon
were too late on the market
for Lady Macbeth and preemptive warriors
who wring bloodless bloody hands
a next entrepreneurial opportunity
is not covering up what is already there
but a preventive cleansing
to keep purell from being needed in the first place
pure-el calls forth a new desire
to be elseways than el has been
and in turn to have el's images
transformed in our lifetime
Monday, August 06, 2007
Pentecost +11 Sunday – B
Pentecost +11 Sunday – B
Years B
2 Samuel 18:5-9, 15, 31-33 or 1 Kings 19:4-8
Psalm 130 or Psalm 34:1-8
Ephesians 4:25-5:2
John 6:35, 41-51
Somehow our desire and greed for life has gone bitterly astray. We run until we are surprised by a noose disguised as a tree; until we fall exhausted of all reserve; until we find ourself in the disinterested grasp of despair; until our waiting only brings forth more waiting.
So it has been for us and for all of our image (read G*D). The imitation of our own image imagines another way beyond the stillness of an overly humid day with a hazy gray sky hanging featureless over our heads.
This alternative presses back against the anger of unmet desire and greed - limiting it to this day, this moment; presses back against our thieving actions until they come out another side as sharing. In shorthand, we "live in love" and shift our experience from claiming others as our daily bread to being such daily bread - unconcerned for cosmic, heavenly authority for so being, and simply believing/claiming/acting eternally in each moment available.
= = = = = = =
["-- Who can tell truth from falsehood any more?
I say it, and you feel it in your hearts:
no man or woman on this big small earth."
- e.e. cummings]
am I not
but the gene pool
of mother and father
narrowed down
to one option
masquerading
as all other options
am I not
a feast
for generations to come
opening a broadening way
willing one form
to dive deep
into each next
Years B
2 Samuel 18:5-9, 15, 31-33 or 1 Kings 19:4-8
Psalm 130 or Psalm 34:1-8
Ephesians 4:25-5:2
John 6:35, 41-51
Somehow our desire and greed for life has gone bitterly astray. We run until we are surprised by a noose disguised as a tree; until we fall exhausted of all reserve; until we find ourself in the disinterested grasp of despair; until our waiting only brings forth more waiting.
So it has been for us and for all of our image (read G*D). The imitation of our own image imagines another way beyond the stillness of an overly humid day with a hazy gray sky hanging featureless over our heads.
This alternative presses back against the anger of unmet desire and greed - limiting it to this day, this moment; presses back against our thieving actions until they come out another side as sharing. In shorthand, we "live in love" and shift our experience from claiming others as our daily bread to being such daily bread - unconcerned for cosmic, heavenly authority for so being, and simply believing/claiming/acting eternally in each moment available.
= = = = = = =
["-- Who can tell truth from falsehood any more?
I say it, and you feel it in your hearts:
no man or woman on this big small earth."
- e.e. cummings]
am I not
but the gene pool
of mother and father
narrowed down
to one option
masquerading
as all other options
am I not
a feast
for generations to come
opening a broadening way
willing one form
to dive deep
into each next
Pentecost +11 Sunday – A
Pentecost +11 Sunday – A
Years A
Genesis 37:1-4, 12-28 or 1 Kings 19:9-18
Psalm 105:1-6, 16-22, 45b or Psalm 85:8-13
Romans 10:5-15
Matthew 14:22-33
A promise: I will send you to those who hate you, who cannot speak peaceably to you.
So Joseph responds to his call as a prophet, "Here am I" and goes to his "brothers." So Elijah hears as a prophet hears, in great silence, and returns to those seeking his life. So the disciples enter the chaos of the deep, of wind and wave. So the faithful strive not for heavenly stairs or power to change the past, only a word and heart for this day's need.
This promise is repeated continually. Some hear and are renewed. Some almost hear and fear. Some do not yet hear, but are called, nonetheless.
Sometimes we hear and jump into the waves. Sometimes we forget in the presence of pressing need and regret our jump. Nonetheless, a repeated call is available to hear when we can clear our mind.
= = = = = = =
sent ahead
we know our own
times of famine
made worse by tired feet
starved of peaceable speech
as well as of daily bread
our insides and outsides
stumble on
sent ahead
without a clue
we take
what we know
and join it
with what others know
silently singing
steadfast love to action
sent ahead
into unfamiliar chaos
we battle wind and save
until we can step aside
from our fears
until our words
turn to healing
for the nations
Years A
Genesis 37:1-4, 12-28 or 1 Kings 19:9-18
Psalm 105:1-6, 16-22, 45b or Psalm 85:8-13
Romans 10:5-15
Matthew 14:22-33
A promise: I will send you to those who hate you, who cannot speak peaceably to you.
So Joseph responds to his call as a prophet, "Here am I" and goes to his "brothers." So Elijah hears as a prophet hears, in great silence, and returns to those seeking his life. So the disciples enter the chaos of the deep, of wind and wave. So the faithful strive not for heavenly stairs or power to change the past, only a word and heart for this day's need.
This promise is repeated continually. Some hear and are renewed. Some almost hear and fear. Some do not yet hear, but are called, nonetheless.
Sometimes we hear and jump into the waves. Sometimes we forget in the presence of pressing need and regret our jump. Nonetheless, a repeated call is available to hear when we can clear our mind.
= = = = = = =
sent ahead
we know our own
times of famine
made worse by tired feet
starved of peaceable speech
as well as of daily bread
our insides and outsides
stumble on
sent ahead
without a clue
we take
what we know
and join it
with what others know
silently singing
steadfast love to action
sent ahead
into unfamiliar chaos
we battle wind and save
until we can step aside
from our fears
until our words
turn to healing
for the nations
Friday, August 03, 2007
Pentecost +10 Sunday – C4
Pentecost +10 Sunday – C4
Years C
Luke 12:13-21
Jesus tells a story intended to revive our thoughtfulness regarding life beyond simply our life. It reminds me of a phoenix rebirth. Having died from greed while still living we need a bit of mercy to revive our cold, cold heart.
This focus can be found in a song by Bill Staines (wish you could hear him sing it on his CD The First Million Miles or in person), entitled Phoenix (cursor down after getting to the link).
With this rebirthing mercy we find the epitaph "Fool" erased from our life marker, regardless of the form greed takes in our life - and it has, oh, so many faces.
= = = = = = =
["Nothing follows but the day
And all the memories
Of better times for giving.
Oh, Lord, have mercy on this poor, poor heart;
Keep it from the ashes,
And teach it how to fly again;
Oh, Lord, have mercy on this poor, poor heart."
- Bill Staines]
greed
like hell
has an open door
we can exit
any time
at all
like
now
remember
better times
for giving
and
forgiving
such memories
see this better time
for giving
in the memory
find the mercy
available then
available now
available always
to rise again
from greedy ashes
to sing again
Years C
Luke 12:13-21
Jesus tells a story intended to revive our thoughtfulness regarding life beyond simply our life. It reminds me of a phoenix rebirth. Having died from greed while still living we need a bit of mercy to revive our cold, cold heart.
This focus can be found in a song by Bill Staines (wish you could hear him sing it on his CD The First Million Miles or in person), entitled Phoenix (cursor down after getting to the link).
With this rebirthing mercy we find the epitaph "Fool" erased from our life marker, regardless of the form greed takes in our life - and it has, oh, so many faces.
= = = = = = =
["Nothing follows but the day
And all the memories
Of better times for giving.
Oh, Lord, have mercy on this poor, poor heart;
Keep it from the ashes,
And teach it how to fly again;
Oh, Lord, have mercy on this poor, poor heart."
- Bill Staines]
greed
like hell
has an open door
we can exit
any time
at all
like
now
remember
better times
for giving
and
forgiving
such memories
see this better time
for giving
in the memory
find the mercy
available then
available now
available always
to rise again
from greedy ashes
to sing again
Thursday, August 02, 2007
Pentecost +10 Sunday – C3
Pentecost +10 Sunday – C3
Years C
Colossians 3:1-11
If you have come to seek, with Jesus, a Presence/Freedom of G*D, then seek. There will be choices to be made about what to attend to during this Neverending Story. Our choice might be attracted by a pull to such a Presence or it might be driven by a fear of wrath to come.
Whichever way you come to the Story, there is a need to jettison such unhelpful pausing points as anger, malice, slander, and abusive language.
These behaviors further separate what is intended to be moving in similar directions. These behaviors keep our desired renewal at bay, so we continue to divvy up our past as though it were fatalistically tied to our future. In so doing "Greek" and "Jew" are eternally divided from one another. "Barbarian", "Scythian", "Slave", and "Free" continue to circle one another with great wariness, each looking to their own advantage.
= = = = = = =
idolatry is greedy
delving into every possible source
of satisfaction
never finding enough
a good gift of sexuality
is devoured until only
fornication is left
to sell cars
an ideal of purity
is thoroughly doused in
unrelenting cynicism
until it forgets itself
enthusiasm for a joy of life
becomes so bored
passion flares
accepting only one side
so gifts ideals enthusiasms
wear down in the face of bottom lines
including the bottom line of death
leaving only greedy idols
Years C
Colossians 3:1-11
If you have come to seek, with Jesus, a Presence/Freedom of G*D, then seek. There will be choices to be made about what to attend to during this Neverending Story. Our choice might be attracted by a pull to such a Presence or it might be driven by a fear of wrath to come.
Whichever way you come to the Story, there is a need to jettison such unhelpful pausing points as anger, malice, slander, and abusive language.
These behaviors further separate what is intended to be moving in similar directions. These behaviors keep our desired renewal at bay, so we continue to divvy up our past as though it were fatalistically tied to our future. In so doing "Greek" and "Jew" are eternally divided from one another. "Barbarian", "Scythian", "Slave", and "Free" continue to circle one another with great wariness, each looking to their own advantage.
= = = = = = =
idolatry is greedy
delving into every possible source
of satisfaction
never finding enough
a good gift of sexuality
is devoured until only
fornication is left
to sell cars
an ideal of purity
is thoroughly doused in
unrelenting cynicism
until it forgets itself
enthusiasm for a joy of life
becomes so bored
passion flares
accepting only one side
so gifts ideals enthusiasms
wear down in the face of bottom lines
including the bottom line of death
leaving only greedy idols
Wednesday, August 01, 2007
Pentecost +10 Sunday – C2
Pentecost +10 Sunday – C2
Years C
Psalm 107:1-9, 43 or Psalm 49:1-12
Steadfast love endures.
This may mean that "a little dab will do you" - sort of like one of those funeral jewelry pieces where you can keep a bit of the cremains of a loved one close to you.
This may mean that you need to constantly enlarge your ability to receive more and more of this steadfast love because it just keeps coming and we can't give it away quickly enough. When we don't keep up with being as steadfast in loving others as G*D is steadfast in loving us that the only way it can be released is with our death.
I don't mean to lessen the lesson about real resources that need to be distributed, but part of the reason we feel we never have enough resources is because we haven't given away enough love.
= = = = = = =
mortals cannot abide in their pomp
so says the psalmist
pomp?
I ain't got no stinkin' pomp!
pomp?
sending an escort with myself?
pomp?
with more emphasis upon the escort than myself
pomp?
with my old beat-up hat?
pomp?
with my distain of all things fashionable?
pomp?
oh, that's my pomp
pomp?
nope, it won't abide
pomp?
nor will I covered in my pomp
pomp?
how 'bout you?
Years C
Psalm 107:1-9, 43 or Psalm 49:1-12
Steadfast love endures.
This may mean that "a little dab will do you" - sort of like one of those funeral jewelry pieces where you can keep a bit of the cremains of a loved one close to you.
This may mean that you need to constantly enlarge your ability to receive more and more of this steadfast love because it just keeps coming and we can't give it away quickly enough. When we don't keep up with being as steadfast in loving others as G*D is steadfast in loving us that the only way it can be released is with our death.
I don't mean to lessen the lesson about real resources that need to be distributed, but part of the reason we feel we never have enough resources is because we haven't given away enough love.
= = = = = = =
mortals cannot abide in their pomp
so says the psalmist
pomp?
I ain't got no stinkin' pomp!
pomp?
sending an escort with myself?
pomp?
with more emphasis upon the escort than myself
pomp?
with my old beat-up hat?
pomp?
with my distain of all things fashionable?
pomp?
oh, that's my pomp
pomp?
nope, it won't abide
pomp?
nor will I covered in my pomp
pomp?
how 'bout you?
Tuesday, July 31, 2007
Pentecost +10 Sunday – C1
Pentecost +10 Sunday – C1
Years C
Hosea 11:1-11 or Ecclesiastes 1:2, 12-14; 2:18-23
What a vanity, this tough-pretending G*D. Old Ephraim has been busy with the business of living in human form - unhappy business. We hate our toil; G*D hates our toil. Finally there is despair from humans and despair from G*D - the more we are called the more we went in the opposite direction. Thus, despair in all directions.
A solution to this unhappy business is not despair squared, but a recognition that, despairing or not, we and G*D won't give up. Those old hounds of heaven have been unleashed. Fierce despair/anger won't be unleashed. When the hounds arrive, great licking of faces will occur. Forgiveness as slobber -- compassion, warm and tender -- will find us at home again.
= = = = = = =
caught between
vanity and vanity
hearken back
at distance
once loved
given up for lost
and threatened
nothing left
still loved
compassion shines through
no more wrath
welcome home
what sense this
wavering wind of uncertainty
trembling bird
new future
Years C
Hosea 11:1-11 or Ecclesiastes 1:2, 12-14; 2:18-23
What a vanity, this tough-pretending G*D. Old Ephraim has been busy with the business of living in human form - unhappy business. We hate our toil; G*D hates our toil. Finally there is despair from humans and despair from G*D - the more we are called the more we went in the opposite direction. Thus, despair in all directions.
A solution to this unhappy business is not despair squared, but a recognition that, despairing or not, we and G*D won't give up. Those old hounds of heaven have been unleashed. Fierce despair/anger won't be unleashed. When the hounds arrive, great licking of faces will occur. Forgiveness as slobber -- compassion, warm and tender -- will find us at home again.
= = = = = = =
caught between
vanity and vanity
hearken back
at distance
once loved
given up for lost
and threatened
nothing left
still loved
compassion shines through
no more wrath
welcome home
what sense this
wavering wind of uncertainty
trembling bird
new future
Monday, July 30, 2007
Pentecost +10 Sunday – B
Pentecost +10 Sunday – B
Years B
2 Samuel 11:26 - 12:13a or Exodus 16:2-4, 9-15
Psalm 51:1-12 or Psalm 78:23-29
Ephesians 4:1-16
John 6:24-35
Ah, sweet fleshpots! There is nothing sweeter than vain imaginings that something other than a worthy life will satisfy. We look for that "more" in sex and getting what we want through betrayal. We look for that "more" in "the good old days" (that really weren't). We look for that "more" in controlling unanimity using fear of the "other" to keep us in line. We look for that "more" in fullness of stomach and pocketbook.
The John passage in particular is antidote to the prosperity theology so popular these days. Always looking for one more buck, one more sign, these "theologians" continually miss life-bread in the simplicity of living oriented toward deeper meaning. As long as the Ponzi Scheme of prosperity theology holds, folks will give untold dollars for a food that perishes. In short, short-cuts bring us up short and cut us to the quick. There is no slot-machine God who will consistently pay out - it is all a ploy to pay out a little, because we remember that, in order to suck us in further and further -- all the way to bankruptcy.
= = = = = = =
our transgression
needing untold mercy
is the violence
to which we will go
to get a full stomach
no matter how we cover it over
sin is connected with violence
this is its ultimate ending place
little by little we accommodate
and fear fear enough to instill fear
a clean heart restores joy
so lacking in short-cuts
that lead to violence
so focus on joy
sustain a willing joy
joy-gifts touch us
deeper than tokens of fear
joy that sees abundance
all around
reveals the lie of violence
Years B
2 Samuel 11:26 - 12:13a or Exodus 16:2-4, 9-15
Psalm 51:1-12 or Psalm 78:23-29
Ephesians 4:1-16
John 6:24-35
Ah, sweet fleshpots! There is nothing sweeter than vain imaginings that something other than a worthy life will satisfy. We look for that "more" in sex and getting what we want through betrayal. We look for that "more" in "the good old days" (that really weren't). We look for that "more" in controlling unanimity using fear of the "other" to keep us in line. We look for that "more" in fullness of stomach and pocketbook.
The John passage in particular is antidote to the prosperity theology so popular these days. Always looking for one more buck, one more sign, these "theologians" continually miss life-bread in the simplicity of living oriented toward deeper meaning. As long as the Ponzi Scheme of prosperity theology holds, folks will give untold dollars for a food that perishes. In short, short-cuts bring us up short and cut us to the quick. There is no slot-machine God who will consistently pay out - it is all a ploy to pay out a little, because we remember that, in order to suck us in further and further -- all the way to bankruptcy.
= = = = = = =
our transgression
needing untold mercy
is the violence
to which we will go
to get a full stomach
no matter how we cover it over
sin is connected with violence
this is its ultimate ending place
little by little we accommodate
and fear fear enough to instill fear
a clean heart restores joy
so lacking in short-cuts
that lead to violence
so focus on joy
sustain a willing joy
joy-gifts touch us
deeper than tokens of fear
joy that sees abundance
all around
reveals the lie of violence
Sunday, July 29, 2007
Pentecost +10 Sunday – A
Pentecost +10 Sunday – A
Years A
Genesis 32:22-31 or Isaiah 55:1-5
Psalm 17:1-7, 15 or Psalm 145:8-9, 14-21
Romans 9:1-5
Matthew 14:13-21
Jacob wrestles with an angel; disciples wrestle with a crowd. In both instances they learn something very important.
For Wrestling Jacob (in the Wesleyan Tradition) G*D is identified as Love. The disciples learn their perceived limits are not so - an ordered method allows folks to sit together and look at one blessing and see within it an abundance not previously glimpsed.
In the midst of everyone looking every which way (searching for their own best advantage), two loaves (loves) and five fish seem mighty puny. When, together we look (and see them identified as a blessing) - things change.
= = = = = = =
when we awake
we shall see righteousness
and be satisfied
when will that be
that steadfast love
will be recognized
how do we help one another
perceive grace and mercy
as ever present
so often there is such need
hungers are so high
we can't spare the time
we anticipate a zero-sum game
driven by competition
and miss compassion's presence
attend to our night cry
wrestle with us
til day breaks
love dawns
blessing abounds
we go on together
Years A
Genesis 32:22-31 or Isaiah 55:1-5
Psalm 17:1-7, 15 or Psalm 145:8-9, 14-21
Romans 9:1-5
Matthew 14:13-21
Jacob wrestles with an angel; disciples wrestle with a crowd. In both instances they learn something very important.
For Wrestling Jacob (in the Wesleyan Tradition) G*D is identified as Love. The disciples learn their perceived limits are not so - an ordered method allows folks to sit together and look at one blessing and see within it an abundance not previously glimpsed.
In the midst of everyone looking every which way (searching for their own best advantage), two loaves (loves) and five fish seem mighty puny. When, together we look (and see them identified as a blessing) - things change.
= = = = = = =
when we awake
we shall see righteousness
and be satisfied
when will that be
that steadfast love
will be recognized
how do we help one another
perceive grace and mercy
as ever present
so often there is such need
hungers are so high
we can't spare the time
we anticipate a zero-sum game
driven by competition
and miss compassion's presence
attend to our night cry
wrestle with us
til day breaks
love dawns
blessing abounds
we go on together
Friday, July 27, 2007
Pentecost +9 Sunday – C4
Pentecost +9 Sunday – C4
Years C
Luke 11:1-13
Prayer is intimately connected with service. The model of prayer Jesus offers in response to a request to be taught to pray like John taught his disciples can be seen as prelude to Jesus' usual bait and switch methodology. His message - pray but prayer is never enough; I go apart to pray but I always come back to put the Amen to my prayer with healing/teaching ministry.
The prayer is very our (read in-group) oriented. Yes, hallowed be G*D's name, typical honorific, and yes, bottom-line is give me my bread and keep things "fair" rather than just (forgiveness as an eye-for-an-eye model rather than preemptively forgiving whether we get anything in return or not).
So the prayer needs immediate application grounded in experience. Keep asking (living as though what you needed was already present) and, lo, and, behold, it is.
Here is one attempt to apply the prayer to the story. How might you apply it to your so-called daily life?
Friend (Father), I need three loaves (for hospitality purposes - daily bread for more than me). We presume generosity on the part of others as we would be generous to them. Don't bring us to disappointment.
= = = = = = =
what demon of muteness
has captured our culture
keeping extraneous secrets
for the sake of keeping them
keeping us from
not searching them out
to reveal their banality
what demon of muteness
has captured our "news"
kept us separated
from one another
locked in our own world
and desiring no other
judging others muter than I
what demon of muteness
needs recognition
needs exorcism
needs healing
as we run across
a long bridge
screaming but not heard
what demon of muteness
has so destroyed our speech
than when we finally speak
there is nothing in what we speak
for we remember the words
but not their power
and so linger in whisper
what demon of muteness
has captured church and state
in a dance of complicity
finding their destruction
not in division
but a desert creating
unanimity
what demon of muteness
will finally give way
when we pray
and yell and shout
in an imperative mood
Hallowed Come Give
Forgive
what demon of muteness
needs an amen and amen
of prayer in action
speaking up
speaking out
speaking with
a voice of new creation
mine of course
yours of course
ours of course
yes
now ours now
now yours now
now mine now
Years C
Luke 11:1-13
Prayer is intimately connected with service. The model of prayer Jesus offers in response to a request to be taught to pray like John taught his disciples can be seen as prelude to Jesus' usual bait and switch methodology. His message - pray but prayer is never enough; I go apart to pray but I always come back to put the Amen to my prayer with healing/teaching ministry.
The prayer is very our (read in-group) oriented. Yes, hallowed be G*D's name, typical honorific, and yes, bottom-line is give me my bread and keep things "fair" rather than just (forgiveness as an eye-for-an-eye model rather than preemptively forgiving whether we get anything in return or not).
So the prayer needs immediate application grounded in experience. Keep asking (living as though what you needed was already present) and, lo, and, behold, it is.
Here is one attempt to apply the prayer to the story. How might you apply it to your so-called daily life?
Friend (Father), I need three loaves (for hospitality purposes - daily bread for more than me). We presume generosity on the part of others as we would be generous to them. Don't bring us to disappointment.
= = = = = = =
what demon of muteness
has captured our culture
keeping extraneous secrets
for the sake of keeping them
keeping us from
not searching them out
to reveal their banality
what demon of muteness
has captured our "news"
kept us separated
from one another
locked in our own world
and desiring no other
judging others muter than I
what demon of muteness
needs recognition
needs exorcism
needs healing
as we run across
a long bridge
screaming but not heard
what demon of muteness
has so destroyed our speech
than when we finally speak
there is nothing in what we speak
for we remember the words
but not their power
and so linger in whisper
what demon of muteness
has captured church and state
in a dance of complicity
finding their destruction
not in division
but a desert creating
unanimity
what demon of muteness
will finally give way
when we pray
and yell and shout
in an imperative mood
Hallowed Come Give
Forgive
what demon of muteness
needs an amen and amen
of prayer in action
speaking up
speaking out
speaking with
a voice of new creation
mine of course
yours of course
ours of course
yes
now ours now
now yours now
now mine now
Thursday, July 26, 2007
Pentecost +9 Sunday – C3
Pentecost +9 Sunday – C3
Years C
Colossians 2:6-19
"As you have received Christ Jesus the Lord, continue to live your lives in him." This line raises a question: just how do we receive a Christ.
Those who have gradually morphed into a relationship with a Christ that continues to point beyond Christ are encouraged to continue growing, not to stop with the current relationship.
Those who have suddenly come to a relationship with a Christ that continues to point beyond Christ are instructed to be prepared for yet another change as Christ pays attention to a Living G*D and will be changing accordingly.
How did you receive a Christ who points beyond? Guess what - there are still more changes to come. Don't become captive to deceitful philosophy or to your current "having come thus far to Christ". There is still more nourishment and growing of additional ligaments and sinews ahead - with G*D.
= = = = = = =
live your life
as you have lived your life
is not a condemnation
to stasis
life so far
has been a journey
of maturing at least growing
and fading away
live in the middle
of such diverse dynamism
and wonder upon wonder
will be revealed
more life than ever imagined
will open through more growth
and through more endings
along your way
live your life
as you have lived your life
and you will live
as you have never lived before
Years C
Colossians 2:6-19
"As you have received Christ Jesus the Lord, continue to live your lives in him." This line raises a question: just how do we receive a Christ.
Those who have gradually morphed into a relationship with a Christ that continues to point beyond Christ are encouraged to continue growing, not to stop with the current relationship.
Those who have suddenly come to a relationship with a Christ that continues to point beyond Christ are instructed to be prepared for yet another change as Christ pays attention to a Living G*D and will be changing accordingly.
How did you receive a Christ who points beyond? Guess what - there are still more changes to come. Don't become captive to deceitful philosophy or to your current "having come thus far to Christ". There is still more nourishment and growing of additional ligaments and sinews ahead - with G*D.
= = = = = = =
live your life
as you have lived your life
is not a condemnation
to stasis
life so far
has been a journey
of maturing at least growing
and fading away
live in the middle
of such diverse dynamism
and wonder upon wonder
will be revealed
more life than ever imagined
will open through more growth
and through more endings
along your way
live your life
as you have lived your life
and you will live
as you have never lived before
Wednesday, July 25, 2007
Pentecost +9 Sunday – C2
Pentecost +9 Sunday – C2
Years C
Psalm 85 or Psalm 135
Obviously G*D is not controllable. Angers arise, wave-like, against a background of steadfast love. In fact, we call G*D to account, to change. We expect G*D to change, except in our creeds.
Even with the ability of G*D to change there is also a sense in which that which will ultimately be unchanged are such G*D actions as speaking peace, giving what is good, and following where righteousness leads.
This last image is particularly intriguing. What is this righteousness that goes before G*D and makes a path for G*D to follow? While we can imagine that as an aura of some sort emanating from G*D, there is also a separate reality sense to it as well.
If we can image evil happening separately from G*D, can we also image good happening separately. If both of these, what then is the role of G*D in creation and your life and mine? Might there be some management (or other presence) of the circumstances of life, rather than their initiator?
= = = = = = =
in the red corner
faithfulness springs from the ground
in the blue corner
righteousness leaps from the sky
in the center
a referee calls out the rule of engagement
thou shalt cooperate
for the increase of good
the sound of one cymbal is as nothing
but the sound of two, ahh, the sound
opening a way by garnering attention
for revival's time of rejoicing
a bell sounds, cymbals crash
peace is spoken, love is shown
Years C
Psalm 85 or Psalm 135
Obviously G*D is not controllable. Angers arise, wave-like, against a background of steadfast love. In fact, we call G*D to account, to change. We expect G*D to change, except in our creeds.
Even with the ability of G*D to change there is also a sense in which that which will ultimately be unchanged are such G*D actions as speaking peace, giving what is good, and following where righteousness leads.
This last image is particularly intriguing. What is this righteousness that goes before G*D and makes a path for G*D to follow? While we can imagine that as an aura of some sort emanating from G*D, there is also a separate reality sense to it as well.
If we can image evil happening separately from G*D, can we also image good happening separately. If both of these, what then is the role of G*D in creation and your life and mine? Might there be some management (or other presence) of the circumstances of life, rather than their initiator?
= = = = = = =
in the red corner
faithfulness springs from the ground
in the blue corner
righteousness leaps from the sky
in the center
a referee calls out the rule of engagement
thou shalt cooperate
for the increase of good
the sound of one cymbal is as nothing
but the sound of two, ahh, the sound
opening a way by garnering attention
for revival's time of rejoicing
a bell sounds, cymbals crash
peace is spoken, love is shown
Tuesday, July 24, 2007
Pentecost +9 Sunday – C1
Pentecost +9 Sunday – C1
Years C
Hosea 1:2-10 or Genesis 18:20-32
How great is the outcry! How great the sin! The inhospitability! The injustice! How tempting to pull it all up, even if it take any elseway opportunity with it.
How important it is to remember Gomer, as well as Hosea, and their children who become more than their beginning! In so doing we hear G*D engaging G*D with an internal dialogue between discontent and promise.
We hear echoes of G*D's self-reflection through the vehicle of Abraham -- "Shall I go into Sodom and know her children as my own? Is pity and adoption my hallmark, or not? If one of my own goes astray, will I take out my loss on others?"
It is so tempting to have our fantasy -- you are not mine! -- cemented for all time. It is so blessed to have this same fantasy redeemed in real life.
= = = = = = =
it takes two to whore around
whether that be macro
with G*D and Sodom
or micro
any two Gomers and Hoseas
then we freeze-frame a moment
and name it abomination
not you
not mine
not any
forgetting a first word
is not a last word
yes, you
yes, me
yes, all
so look again
in your bag of tricks
for not only the old
familiar approbation
but a new beginning
Years C
Hosea 1:2-10 or Genesis 18:20-32
How great is the outcry! How great the sin! The inhospitability! The injustice! How tempting to pull it all up, even if it take any elseway opportunity with it.
How important it is to remember Gomer, as well as Hosea, and their children who become more than their beginning! In so doing we hear G*D engaging G*D with an internal dialogue between discontent and promise.
We hear echoes of G*D's self-reflection through the vehicle of Abraham -- "Shall I go into Sodom and know her children as my own? Is pity and adoption my hallmark, or not? If one of my own goes astray, will I take out my loss on others?"
It is so tempting to have our fantasy -- you are not mine! -- cemented for all time. It is so blessed to have this same fantasy redeemed in real life.
= = = = = = =
it takes two to whore around
whether that be macro
with G*D and Sodom
or micro
any two Gomers and Hoseas
then we freeze-frame a moment
and name it abomination
not you
not mine
not any
forgetting a first word
is not a last word
yes, you
yes, me
yes, all
so look again
in your bag of tricks
for not only the old
familiar approbation
but a new beginning
Monday, July 23, 2007
Pentecost +9 Sunday – B
Pentecost +9 Sunday – B
Years B
2 Samuel 11:1-15 or 2 Kings 4:42-44
Psalm 14 or Psalm 145:10-18
Ephesians 3:14-21
John 6:1-21
Bathsheba and Jesus were both faced with being taken by force. Their circumstances and options were different. Male and Female, Subject and Master, are significant variations.
Both Bathsheba and Jesus were strengthened that they could live through their respective situations.
Bathsheba acquiesced to force; Jesus withdrew from it. There probably isn't one right response to a test.
Of interest is the use of intermediaries by David and Jesus. There were those who responded to inquiries about Bathsheba and Uriah carrying his own death warrant to Joab, who undertook it. There was Philip who didn't play along, Andrew who did, and the disciples who facilitated a feast.
Questions of how we respond to force come at us every day. Likewise, choices of how we are going to respond to requests from authorities. So, how's today for you? Whose intermediary have you been so far and whose do you anticipate being later today?
= = = = = = =
evil requires
accessories
before and after
the fact
under this spreading net
a village smithy stands
strong of arm
stronger of heart
rooted elsewhere
bringing solidarity of port
to those adrift
on the sea
an adult
remembering their child
rich in fish and bread
richer in sharing
Years B
2 Samuel 11:1-15 or 2 Kings 4:42-44
Psalm 14 or Psalm 145:10-18
Ephesians 3:14-21
John 6:1-21
Bathsheba and Jesus were both faced with being taken by force. Their circumstances and options were different. Male and Female, Subject and Master, are significant variations.
Both Bathsheba and Jesus were strengthened that they could live through their respective situations.
Bathsheba acquiesced to force; Jesus withdrew from it. There probably isn't one right response to a test.
Of interest is the use of intermediaries by David and Jesus. There were those who responded to inquiries about Bathsheba and Uriah carrying his own death warrant to Joab, who undertook it. There was Philip who didn't play along, Andrew who did, and the disciples who facilitated a feast.
Questions of how we respond to force come at us every day. Likewise, choices of how we are going to respond to requests from authorities. So, how's today for you? Whose intermediary have you been so far and whose do you anticipate being later today?
= = = = = = =
evil requires
accessories
before and after
the fact
under this spreading net
a village smithy stands
strong of arm
stronger of heart
rooted elsewhere
bringing solidarity of port
to those adrift
on the sea
an adult
remembering their child
rich in fish and bread
richer in sharing
Pentecost +9 Sunday – A
Pentecost +9 Sunday – A
Years A
Genesis 29:15-28 or 1 Kings 3:5-12
Psalm 105:1-11, 45b or Psalm 128 or Psalm 119:129-136
Romans 8:26-39
Matthew 13:31-33, 44-52
With what intentionality does G*D create or foreknow? One camp says absolute intentionality - there is plan, purpose, malice aforethought with every thought/action of G*D. Another camp says no intentionality, only potential.
Of the two, we side with the potential that accords with spending time following the twists and turns of love and understanding. Mindful of a covenant of mutuality that thinks and acts for the sake of others/creation, we experience a love and understanding that continually pulls us toward one another.
There are many ways to express this unity of mutuality. Mustard seeds, yeast, treasure, pearls, and fish but scrape the surface of the presence of G*D.
= = = = = = =
before prayer
a sigh
before knowing
a call
before covenant
a thanks
before serving
a love
before presence
parable
Years A
Genesis 29:15-28 or 1 Kings 3:5-12
Psalm 105:1-11, 45b or Psalm 128 or Psalm 119:129-136
Romans 8:26-39
Matthew 13:31-33, 44-52
With what intentionality does G*D create or foreknow? One camp says absolute intentionality - there is plan, purpose, malice aforethought with every thought/action of G*D. Another camp says no intentionality, only potential.
Of the two, we side with the potential that accords with spending time following the twists and turns of love and understanding. Mindful of a covenant of mutuality that thinks and acts for the sake of others/creation, we experience a love and understanding that continually pulls us toward one another.
There are many ways to express this unity of mutuality. Mustard seeds, yeast, treasure, pearls, and fish but scrape the surface of the presence of G*D.
= = = = = = =
before prayer
a sigh
before knowing
a call
before covenant
a thanks
before serving
a love
before presence
parable
Friday, July 20, 2007
Pentecost +8 Sunday – C4
Pentecost +8 Sunday – C4
Years C
Luke 10:38-42
A fine example of family systems at work. Here Martha, past her usual coping skills, cries out, "Ma, Mary ain't helpin'!"
The response reported by Jesus could have been more helpful with a bit more specificity, but at least he didn't play all of the triangling game here.
We've been able to put all manner of content into his "one needful thing" phrase. Unfortunately all of them pit Martha against Mary, as though Martha hadn't also participated in a needful thing.
Surely, with his emphasis upon service, Jesus didn't mean to disparage offering one's life to serve others as Martha was participating in that. Though when specific service is too narrowly defined it is something to avoid as it has lost its life.
Surely, with his emphasis upon service, Jesus didn't mean to focus everything on basking the in the glory of a master teacher such as himself or even G*D, whom he focused on. When no service is required, life has been lost.
It is difficult for us to get into a seasonal flow about his response. Shawna R. B. Atteberry has a sermon about this that is helpful.
It may be that Jesus' response still lies in that fuzzy arena of what we are not yet ready to hear. Thus we still need some help from a Spirit.
For the moment: good for Martha, good for Mary, good for Jesus. Their better parts will not be taken from them. Good for you and good for me.
= = = = = = =
Cathye Wehr puts another twist on this: "Jesus came with the disciples to Martin and Harry's garage to get ready for a road trip. Martin is working on the minivan getting it ready while Harry is over in one of the chairs gathered around the Mr. Coffee listening to Jesus. Martin comes over wiping his greasy hands on a rag, asking Jesus to tell Harry to go put his coveralls on and work on the van with him. Jesus says, 'Martin, Martin, you are worried and upset over all these details! There is only one thing worth being concerned about. Harry has discovered it, and it will not be taken away from him.'"
Martha's details
Martin's need
require someone else
to pull things off
to their satisfaction
Harry's listening
Mary's sitting
are all wrapped up
in unitive behavior
needing nothing else
Martha tugs at Harry
Martin at Mary
Harry calls to Martha
Mary to Martin
each deaf to the other
eventually Mary gets hungry
Martin gets hungry
two different hungers
growing out of their hunger
of the moment
tomorrow Mary tugs
and Martin calls
as we lose track
of needful things
and better parts
so mutuality
appreciation of differences
recognition of seasons
gentleness with each other
is once again revealed
- - - - - - -
Bonus: The word "wrapped" above began as "rapt" until this tidbit surfaced to change the choice of language:
One might be surprised to learn that rapt, a word used in describing states of deep delight or absorption, has a relative with an entirely different emotive force--rape. Now most often used to mean "to force someone to submit to sexual acts," rape once had a much broader application, as it meant "to seize, carry off." In fact, it was often used in positive and nonviolent contexts. From the Middle English period, we have examples of its being used to mean "to carry off to heaven from earth," as in "the visions of seynt poul wan [when] he was rapt in to paradys." As this quotation shows, rapt started out as the past participle of rape. As time went on, rapt became restricted to mental or emotional states, while rape developed a new past participle, raped, and became limited to criminal or violent acts.
Years C
Luke 10:38-42
A fine example of family systems at work. Here Martha, past her usual coping skills, cries out, "Ma, Mary ain't helpin'!"
The response reported by Jesus could have been more helpful with a bit more specificity, but at least he didn't play all of the triangling game here.
We've been able to put all manner of content into his "one needful thing" phrase. Unfortunately all of them pit Martha against Mary, as though Martha hadn't also participated in a needful thing.
Surely, with his emphasis upon service, Jesus didn't mean to disparage offering one's life to serve others as Martha was participating in that. Though when specific service is too narrowly defined it is something to avoid as it has lost its life.
Surely, with his emphasis upon service, Jesus didn't mean to focus everything on basking the in the glory of a master teacher such as himself or even G*D, whom he focused on. When no service is required, life has been lost.
It is difficult for us to get into a seasonal flow about his response. Shawna R. B. Atteberry has a sermon about this that is helpful.
It may be that Jesus' response still lies in that fuzzy arena of what we are not yet ready to hear. Thus we still need some help from a Spirit.
For the moment: good for Martha, good for Mary, good for Jesus. Their better parts will not be taken from them. Good for you and good for me.
= = = = = = =
Cathye Wehr puts another twist on this: "Jesus came with the disciples to Martin and Harry's garage to get ready for a road trip. Martin is working on the minivan getting it ready while Harry is over in one of the chairs gathered around the Mr. Coffee listening to Jesus. Martin comes over wiping his greasy hands on a rag, asking Jesus to tell Harry to go put his coveralls on and work on the van with him. Jesus says, 'Martin, Martin, you are worried and upset over all these details! There is only one thing worth being concerned about. Harry has discovered it, and it will not be taken away from him.'"
Martha's details
Martin's need
require someone else
to pull things off
to their satisfaction
Harry's listening
Mary's sitting
are all wrapped up
in unitive behavior
needing nothing else
Martha tugs at Harry
Martin at Mary
Harry calls to Martha
Mary to Martin
each deaf to the other
eventually Mary gets hungry
Martin gets hungry
two different hungers
growing out of their hunger
of the moment
tomorrow Mary tugs
and Martin calls
as we lose track
of needful things
and better parts
so mutuality
appreciation of differences
recognition of seasons
gentleness with each other
is once again revealed
- - - - - - -
Bonus: The word "wrapped" above began as "rapt" until this tidbit surfaced to change the choice of language:
One might be surprised to learn that rapt, a word used in describing states of deep delight or absorption, has a relative with an entirely different emotive force--rape. Now most often used to mean "to force someone to submit to sexual acts," rape once had a much broader application, as it meant "to seize, carry off." In fact, it was often used in positive and nonviolent contexts. From the Middle English period, we have examples of its being used to mean "to carry off to heaven from earth," as in "the visions of seynt poul wan [when] he was rapt in to paradys." As this quotation shows, rapt started out as the past participle of rape. As time went on, rapt became restricted to mental or emotional states, while rape developed a new past participle, raped, and became limited to criminal or violent acts.
Thursday, July 19, 2007
Pentecost +8 Sunday – C3
Pentecost +8 Sunday – C3
Years C
Colossians 1:15-28
From the Yakrider site -- So where, is God in all this? Different members of the Yakrider community will have different responses to this question. Let's look at this from the Christian perspective for a moment. One school of thought conceives God as always outside of the universe, as the "Wholly Other" who built it, set this mechanical model into motion and stepped back to let it run itself, and there is nothing divine in the material world of nature. That's God as carpenter or potter. Another school sees, as in The Letter of St. Paul to the Colossians that the eternal Christ is the "firstborn" or archetype of all creation -- in him were all things created, and "all things in him subsist" (Col. 1:16, 17). The Greek term "sunesteken" is translated variously, "subsist," "consist", or "are established." Eduard Lohse, in his commentary on Colossians notes: "In Platonic and Stoic philosophy the verb "sunestekenai" (to be established, to continue, to exist, to endure) was used to denote the wonderful unity of the entire world." It's little wonder that physicists, facing the unexplainable problem of why an atom's whizzing, orbiting electrons never spin off into randomness, call this phenomenon, simply, the Colossians Principle, referencing, though humorously, this verse – that all things are held together by "Christ." Though they don’t mean it literally or seriously, such might be close to what St. Paul had in mind.
- - - - - - -
I was glad to hear of the "Colossians Principle". It gives a needed lightness to this passage that comes close to a Hindu appreciation of creation in all and all in creation. Otherwise we get pretty heavy handed about a uniqueness of Christ (perhaps Jesus, or you) and a too easy taking on of suffering that needs a Buddhist antidote.
All in all this passage ends up with the helpful and hopeful image of assisting everyone to mature (implicitly, after their own fashion, their own Christness).
= = = = = = =
the fullness of G*D
pleases to dwell
wherever it alights
from thence
it brings forth
an olive branch
the fullness of G*D
touches everything
from chaos
to this ego
birthing christ
and myself
the fullness of G*D
imparts fullness
develops wholeness
urges maturity
until all is known
beyond all that's known
Years C
Colossians 1:15-28
From the Yakrider site -- So where, is God in all this? Different members of the Yakrider community will have different responses to this question. Let's look at this from the Christian perspective for a moment. One school of thought conceives God as always outside of the universe, as the "Wholly Other" who built it, set this mechanical model into motion and stepped back to let it run itself, and there is nothing divine in the material world of nature. That's God as carpenter or potter. Another school sees, as in The Letter of St. Paul to the Colossians that the eternal Christ is the "firstborn" or archetype of all creation -- in him were all things created, and "all things in him subsist" (Col. 1:16, 17). The Greek term "sunesteken" is translated variously, "subsist," "consist", or "are established." Eduard Lohse, in his commentary on Colossians notes: "In Platonic and Stoic philosophy the verb "sunestekenai" (to be established, to continue, to exist, to endure) was used to denote the wonderful unity of the entire world." It's little wonder that physicists, facing the unexplainable problem of why an atom's whizzing, orbiting electrons never spin off into randomness, call this phenomenon, simply, the Colossians Principle, referencing, though humorously, this verse – that all things are held together by "Christ." Though they don’t mean it literally or seriously, such might be close to what St. Paul had in mind.
- - - - - - -
I was glad to hear of the "Colossians Principle". It gives a needed lightness to this passage that comes close to a Hindu appreciation of creation in all and all in creation. Otherwise we get pretty heavy handed about a uniqueness of Christ (perhaps Jesus, or you) and a too easy taking on of suffering that needs a Buddhist antidote.
All in all this passage ends up with the helpful and hopeful image of assisting everyone to mature (implicitly, after their own fashion, their own Christness).
= = = = = = =
the fullness of G*D
pleases to dwell
wherever it alights
from thence
it brings forth
an olive branch
the fullness of G*D
touches everything
from chaos
to this ego
birthing christ
and myself
the fullness of G*D
imparts fullness
develops wholeness
urges maturity
until all is known
beyond all that's known
Wednesday, July 18, 2007
Pentecost +8 Sunday – C2
Pentecost +8 Sunday – C2
Years C
Psalm 52 or Psalm15
Psalm 52 sets two dramatically different approaches to life -- devouring and trusting -- against one another. Implication, it is better to trust -- it is to one's long-range benefit.
Leaving that duality behind for the moment, I am intrigued with the image of "a green olive tree in the house of God." The flourishing of ourselves (our tree-ness) is like the flourishing of steadfast love or mercy. This is what is called for, regardless of whether or not we ever gloat over those who limit such G*D-ly qualities.
It helps to remember Jeremiah 11:16 -- "The Lord once called you, 'A green olive tree, fair with goodly fruit'; but with the roar of a great tempest he will set fire to it, and its branches will be consumed." If flourishing is to continue it needs to continue to deepen and strengthen its roots or it, too, will fall.
The image of a green olive tree is not a cause for pride, but an investment in deeper roots to have greener leaves and more bountiful fruit. When satisfaction sets in, roots wither, ever so slightly at first, and fruits are reduced. It's not easy being green.
= = = = = = =
laughter at doing well
enhances such doing
even when all about
are mourning
by our laughter
we scorn not others
but enlarge our life and see
more reason for laughter
our laughter brims over
surely goodness and mercy
are with us now
and anon
Years C
Psalm 52 or Psalm15
Psalm 52 sets two dramatically different approaches to life -- devouring and trusting -- against one another. Implication, it is better to trust -- it is to one's long-range benefit.
Leaving that duality behind for the moment, I am intrigued with the image of "a green olive tree in the house of God." The flourishing of ourselves (our tree-ness) is like the flourishing of steadfast love or mercy. This is what is called for, regardless of whether or not we ever gloat over those who limit such G*D-ly qualities.
It helps to remember Jeremiah 11:16 -- "The Lord once called you, 'A green olive tree, fair with goodly fruit'; but with the roar of a great tempest he will set fire to it, and its branches will be consumed." If flourishing is to continue it needs to continue to deepen and strengthen its roots or it, too, will fall.
The image of a green olive tree is not a cause for pride, but an investment in deeper roots to have greener leaves and more bountiful fruit. When satisfaction sets in, roots wither, ever so slightly at first, and fruits are reduced. It's not easy being green.
= = = = = = =
laughter at doing well
enhances such doing
even when all about
are mourning
by our laughter
we scorn not others
but enlarge our life and see
more reason for laughter
our laughter brims over
surely goodness and mercy
are with us now
and anon
Tuesday, July 17, 2007
Pentecost +8 Sunday – C1
Pentecost +8 Sunday – C1
Years C
Amos 8:1-12 or Genesis 18:1-10a
Our behavior sensitizes us to more or fewer options. Our associations shape our involvement.
So when we participate in deceit we are less able to hear and respond to teachings and opportunities to practice honest dealings. In this way our behavior limits our reception of a word of health and healing and common-wealth. These are "words" of G*D that become outside our usual reception and often require dramatic conversions.
A famine of imagination of how we might have a better present and future than we do is as deadly as a famine of bread or a drought of water.
= = = = = = =
let me bring you a little bread
let me under-weigh a little grain
between these two
lie a chasm
requiring
amazing grace
to bridge
let me bring you a little bread
let me pile high a little more grain
Years C
Amos 8:1-12 or Genesis 18:1-10a
Our behavior sensitizes us to more or fewer options. Our associations shape our involvement.
So when we participate in deceit we are less able to hear and respond to teachings and opportunities to practice honest dealings. In this way our behavior limits our reception of a word of health and healing and common-wealth. These are "words" of G*D that become outside our usual reception and often require dramatic conversions.
A famine of imagination of how we might have a better present and future than we do is as deadly as a famine of bread or a drought of water.
= = = = = = =
let me bring you a little bread
let me under-weigh a little grain
between these two
lie a chasm
requiring
amazing grace
to bridge
let me bring you a little bread
let me pile high a little more grain
Monday, July 16, 2007
Pentecost +8 Sunday – B
Pentecost +8 Sunday – B
Years B
2 Samuel 7:1-14a or Jeremiah 23:1-6
Psalm 89:20-37 or Psalm 23
Ephesians 2:11-22
Mark 6:30-34, 53-56
"Come away beloved/disciples," has a different feel when said by Solomon than by Jesus.
Jesus was an active prophet, not a poetic one. Particularly in Mark do we have an agenda-driven presentation speeding on.
When Jesus invites us to a deserted place it is only deserted inasmuch as he is not currently there, not that it is a desolation. A part of his teaching is to be active where you are in such a manner that such activity can be sustained for we are always dealing with desert-ion.
Sometimes we enter desolate territory only to find it wasn't, isn't, wont be. Sometimes we find such desolation visiting our routine life. Whether visiting or being visited, opportunity for "making whole" is available.
Our choice is to view desolate places as our life's joy or an impingement upon our possibilities.
= = = = = = =
a deserted place
is never so
when it is sought
desolation has a life
and rhythm of its own
not to be presumed upon
transforming strange aliens
into intimate family friends
hostility to peace
out of such journey
comes healing aplenty
for every unbidden dark valley
a desired desolate place
teems with expectation
and vast need
Years B
2 Samuel 7:1-14a or Jeremiah 23:1-6
Psalm 89:20-37 or Psalm 23
Ephesians 2:11-22
Mark 6:30-34, 53-56
"Come away beloved/disciples," has a different feel when said by Solomon than by Jesus.
Jesus was an active prophet, not a poetic one. Particularly in Mark do we have an agenda-driven presentation speeding on.
When Jesus invites us to a deserted place it is only deserted inasmuch as he is not currently there, not that it is a desolation. A part of his teaching is to be active where you are in such a manner that such activity can be sustained for we are always dealing with desert-ion.
Sometimes we enter desolate territory only to find it wasn't, isn't, wont be. Sometimes we find such desolation visiting our routine life. Whether visiting or being visited, opportunity for "making whole" is available.
Our choice is to view desolate places as our life's joy or an impingement upon our possibilities.
= = = = = = =
a deserted place
is never so
when it is sought
desolation has a life
and rhythm of its own
not to be presumed upon
transforming strange aliens
into intimate family friends
hostility to peace
out of such journey
comes healing aplenty
for every unbidden dark valley
a desired desolate place
teems with expectation
and vast need
Pentecost +8 Sunday – A
Pentecost +8 Sunday – A
Years A
Genesis 28:10-19a or Isaiah 44:6-8
Psalm 139:1-12, 23-24 or Wisdom of Solomon 12:13, 16-19 or Psalm 86:11-17
Romans 8:12-25
Matthew 13:24-30, 36-43
Yes, let the righteous shine -- but not at the expense of those not yet righteous or deemed never to be righteous.
We have a long-standing tendency to idealism. Somehow or other, we yearn for days to come where all choice is taken from us so we won't even consider an alternative because such might eventually, incrementally, lead us elsewhere, astray. Likewise, we dream of days of non-complicity wherein evil is externalized and we are implicitly innocent.
Truth be told, I hold invasive weed and intentional wheat in tension. Neither can be denied its present reality. So was a first garden and so a future garden already holding an unrepentant thief.
Beware enthusiastic righteousness (even G*D's) rooting out all but itself -- it is unbalanced with only one leg to stand on.
= = = = = = =
what's G*D doing
at the bottom of the ladder
while angels climb
up and down down and up
angels are a diversion
while G*D sneaks up
as imagination soars
with the ladder
angels bring not messages
from above
but store promises
with the rain
together they fertilize
our present
to bring forth much future
growing up
promises spoken
are carried on high
to baptize tomorrow
resurrect a day after
Years A
Genesis 28:10-19a or Isaiah 44:6-8
Psalm 139:1-12, 23-24 or Wisdom of Solomon 12:13, 16-19 or Psalm 86:11-17
Romans 8:12-25
Matthew 13:24-30, 36-43
Yes, let the righteous shine -- but not at the expense of those not yet righteous or deemed never to be righteous.
We have a long-standing tendency to idealism. Somehow or other, we yearn for days to come where all choice is taken from us so we won't even consider an alternative because such might eventually, incrementally, lead us elsewhere, astray. Likewise, we dream of days of non-complicity wherein evil is externalized and we are implicitly innocent.
Truth be told, I hold invasive weed and intentional wheat in tension. Neither can be denied its present reality. So was a first garden and so a future garden already holding an unrepentant thief.
Beware enthusiastic righteousness (even G*D's) rooting out all but itself -- it is unbalanced with only one leg to stand on.
= = = = = = =
what's G*D doing
at the bottom of the ladder
while angels climb
up and down down and up
angels are a diversion
while G*D sneaks up
as imagination soars
with the ladder
angels bring not messages
from above
but store promises
with the rain
together they fertilize
our present
to bring forth much future
growing up
promises spoken
are carried on high
to baptize tomorrow
resurrect a day after
Friday, July 13, 2007
Pentecost +7 Sunday – C4
Pentecost +7 Sunday – C4
Years C
Luke 10:25-37
Most test questions have a built-in expected answer. Usually test questions are hypothetical in nature, looking to bolster one theory or another.
When we have our eye on a larger picture it becomes possible to respond to test questions in a manner that shifts the vision of the asker of test questions and allows a different response to rise out of their imagination, heretofore blocked because of the power of the question they asked. Test questions are also questions of limits that allow us to avoid stretching our mercy or implementing love steadfastly.
When finally faced with a storied response it becomes evident that the initial question wasn't sharp enough to lead us past today, only strong enough to perpetuate yesterday.
When, in this case, the tester began looking for a limit to mercy, they found they needed to ask a different question: "Who is not my neighbor."
When test questions are paired with their obverse they are able to turn and face a situation with hope of healing partiality and restoring mercy to its crucial position in logic.
= = = = = = =
A word history for neighbor from The American Heritage® Dictionary of the English Language: Fourth Edition.
Loving one's neighbor as oneself would be much easier, or perhaps much more difficult, if the word neighbor had kept to its etymological meaning. The source of our word, the assumed West Germanic form *nahgabur, was a compound of the words *nehwiz, “near,” and *braum, “dweller, especially a farmer.” A neighbor, then, was a near dweller. Neahgebur, the Old English descendant of this West Germanic word, and its descendant in Middle English, neighebor, and our Modern English neighbor, have all retained the literal notion, even though one can now have many neighbors whom one does not know, a situation that would have been highly unlikely in earlier times. The extension of this word to mean “fellow” is probably attributable to the Christian concern with the treatment of one's fellow humans, as in the passage in Matthew 19:19 that urges love of one's neighbor.
plumblines aplenty
pointing toward gravity's center
like a porcupine pincushion
none parallel to the next
only aligned
with its direct opposite
in our local neighbor
we find subtle differences
not lined up
with our own field's pull
neighbor is always
about differences
we find different neighbors
within ourselves
our religious persona
turns priestly
denying wounds
inopportunely
our doctrinal plumblines
claim uniqueness
wounding others
on top of insult
distancing ourselves
from dwellers near
our samaritan neighbor
our set-upon neighbor
offer opportunities
to replumb
from the other side
aligned and in tune
neighbors all
within my personal habitat
with butterfly wings
affecting climates
inside and out
of understanding
Years C
Luke 10:25-37
Most test questions have a built-in expected answer. Usually test questions are hypothetical in nature, looking to bolster one theory or another.
When we have our eye on a larger picture it becomes possible to respond to test questions in a manner that shifts the vision of the asker of test questions and allows a different response to rise out of their imagination, heretofore blocked because of the power of the question they asked. Test questions are also questions of limits that allow us to avoid stretching our mercy or implementing love steadfastly.
When finally faced with a storied response it becomes evident that the initial question wasn't sharp enough to lead us past today, only strong enough to perpetuate yesterday.
When, in this case, the tester began looking for a limit to mercy, they found they needed to ask a different question: "Who is not my neighbor."
When test questions are paired with their obverse they are able to turn and face a situation with hope of healing partiality and restoring mercy to its crucial position in logic.
= = = = = = =
A word history for neighbor from The American Heritage® Dictionary of the English Language: Fourth Edition.
Loving one's neighbor as oneself would be much easier, or perhaps much more difficult, if the word neighbor had kept to its etymological meaning. The source of our word, the assumed West Germanic form *nahgabur, was a compound of the words *nehwiz, “near,” and *braum, “dweller, especially a farmer.” A neighbor, then, was a near dweller. Neahgebur, the Old English descendant of this West Germanic word, and its descendant in Middle English, neighebor, and our Modern English neighbor, have all retained the literal notion, even though one can now have many neighbors whom one does not know, a situation that would have been highly unlikely in earlier times. The extension of this word to mean “fellow” is probably attributable to the Christian concern with the treatment of one's fellow humans, as in the passage in Matthew 19:19 that urges love of one's neighbor.
plumblines aplenty
pointing toward gravity's center
like a porcupine pincushion
none parallel to the next
only aligned
with its direct opposite
in our local neighbor
we find subtle differences
not lined up
with our own field's pull
neighbor is always
about differences
we find different neighbors
within ourselves
our religious persona
turns priestly
denying wounds
inopportunely
our doctrinal plumblines
claim uniqueness
wounding others
on top of insult
distancing ourselves
from dwellers near
our samaritan neighbor
our set-upon neighbor
offer opportunities
to replumb
from the other side
aligned and in tune
neighbors all
within my personal habitat
with butterfly wings
affecting climates
inside and out
of understanding
Thursday, July 12, 2007
Pentecost +7 Sunday – C3
Pentecost +7 Sunday – C3
Years C
Colossians 1:1-14
A word of hope for the future is known because a word of hope about the present has been heard. To disjoint the two is to miss worthy living (joyful patience).
Down through the ages, to this very day, those with the greatest hope for tomorrow speak a word of hope about today. If we can't see a new possibility for right now our "hope" for tomorrow is delusional, not really hope at all.
It is this focus on present hope that grounds every other hope.
= = = = = = =
prayer without ceasing
calls for a patience
beyond patience
known otherwise
as joy
prayer without ceasing
calls for action
beyond results
known otherwise
as hope
Years C
Colossians 1:1-14
A word of hope for the future is known because a word of hope about the present has been heard. To disjoint the two is to miss worthy living (joyful patience).
Down through the ages, to this very day, those with the greatest hope for tomorrow speak a word of hope about today. If we can't see a new possibility for right now our "hope" for tomorrow is delusional, not really hope at all.
It is this focus on present hope that grounds every other hope.
= = = = = = =
prayer without ceasing
calls for a patience
beyond patience
known otherwise
as joy
prayer without ceasing
calls for action
beyond results
known otherwise
as hope
Wednesday, July 11, 2007
Pentecost +7 Sunday – C2
Pentecost +7 Sunday – C2
Years C
Psalm 82 or Psalm 25:1-10
What a scene -- G*D enters a divine council after having seen how Amos responded to his call and, having learned, stands to prophecy, "How long will you judge unjustly and show partiality to the wicked?"
That divine council -- ours -- after all, we are there. In such instances, divinity blinds. Time and time again it is necessary to be called out, to see again the weak, etc.
So, we, too, might call out, "Do not remember my past judgments, according to steadfast love may I judge anew and break my own precedent."
It is this feedback loop of re-judging that instructs us. No feedback loop, no G*D.
= = = = = = =
hooray
I am divine
a most high child
woe
I am mortal
fallen into death
now
rise up
with healing
healer
wounded
wounded healer
lift
weal and woe
and every soul
give
justice needed
not justice achievable
move
between poles
holding both souls
Years C
Psalm 82 or Psalm 25:1-10
What a scene -- G*D enters a divine council after having seen how Amos responded to his call and, having learned, stands to prophecy, "How long will you judge unjustly and show partiality to the wicked?"
That divine council -- ours -- after all, we are there. In such instances, divinity blinds. Time and time again it is necessary to be called out, to see again the weak, etc.
So, we, too, might call out, "Do not remember my past judgments, according to steadfast love may I judge anew and break my own precedent."
It is this feedback loop of re-judging that instructs us. No feedback loop, no G*D.
= = = = = = =
hooray
I am divine
a most high child
woe
I am mortal
fallen into death
now
rise up
with healing
healer
wounded
wounded healer
lift
weal and woe
and every soul
give
justice needed
not justice achievable
move
between poles
holding both souls
Tuesday, July 10, 2007
Pentecost +7 Sunday – C1
Pentecost +7 Sunday – C1
Years C
Amos 7:7-17 or Deuteronomy 30:9-14
Questions of authority abound. They are the currency of power - held and desired. Those who can most successfully question another's authority are able to claim authority. We contend over our questions.
Is authority a conveyance that moves from captured or established authority to whomever will keep it in place? Is authority an integrated whole rising from within to bless and challenge current authority.
Obviously, this curious word authority plays on several levels. Going back through its usage, it began by meaning to increase and thus to create (to author).
In today's world, authority might be thought of as that which decreases and thus controls. As you think about your life - what authority do you bring - an inner authority to increase or an outer authority to decrease? The difference is crucial and the choice that we make regarding our authority is one of one's meaning.
So, take thou authority...
= = = = = = =
a commandment
that is not a commandment
is not too far away
too high or too wide
this commandment
is not a commandment
for it touches our depths
becomes our own
Years C
Amos 7:7-17 or Deuteronomy 30:9-14
Questions of authority abound. They are the currency of power - held and desired. Those who can most successfully question another's authority are able to claim authority. We contend over our questions.
Is authority a conveyance that moves from captured or established authority to whomever will keep it in place? Is authority an integrated whole rising from within to bless and challenge current authority.
Obviously, this curious word authority plays on several levels. Going back through its usage, it began by meaning to increase and thus to create (to author).
In today's world, authority might be thought of as that which decreases and thus controls. As you think about your life - what authority do you bring - an inner authority to increase or an outer authority to decrease? The difference is crucial and the choice that we make regarding our authority is one of one's meaning.
So, take thou authority...
= = = = = = =
a commandment
that is not a commandment
is not too far away
too high or too wide
this commandment
is not a commandment
for it touches our depths
becomes our own
Monday, July 09, 2007
Pentecost +7 Sunday – B
Pentecost +7 Sunday – B
Years B
2 Samuel 6:1-5, 12b-19 or Amos 7:7-15
Psalm 24 or Psalm 85:8-13
Ephesians 1:3-14
Mark 6:14-29
Dancing David
Stumblebum Uzzah
Beheaded John
Face-saving Herod
Plumbline holding Amos
Fearful Amaziah
Destined Christ
Promised Holy Spirit
The earth (see above for its variety) is G*D's and all that is in it (even the female not mentioned above).
Lift up your heads, O David, John, Amos, Christ, Holy Spirit! and be lifted up.
Lift up your head (__your name here__)! and be lifted up.
Imagine even Uzzah, Amaziah and Herod able to lift their heads, for all are chosen in Christ. Imagine the hardest person you have to deal with. Their head, too, will be lifted. There is no stopping the results of steadfast love and faithfulness, righteousness and peace. They will not stop at such nothings as political promises and betrayal, falseness and war.
Lift up your heads, O Uzzah, Amaziah, Herod! and be lifted up.
= = = = = = =
nothing tries so hard
to be something
when all that is needful
is nothing
Years B
2 Samuel 6:1-5, 12b-19 or Amos 7:7-15
Psalm 24 or Psalm 85:8-13
Ephesians 1:3-14
Mark 6:14-29
Dancing David
Stumblebum Uzzah
Beheaded John
Face-saving Herod
Plumbline holding Amos
Fearful Amaziah
Destined Christ
Promised Holy Spirit
The earth (see above for its variety) is G*D's and all that is in it (even the female not mentioned above).
Lift up your heads, O David, John, Amos, Christ, Holy Spirit! and be lifted up.
Lift up your head (__your name here__)! and be lifted up.
Imagine even Uzzah, Amaziah and Herod able to lift their heads, for all are chosen in Christ. Imagine the hardest person you have to deal with. Their head, too, will be lifted. There is no stopping the results of steadfast love and faithfulness, righteousness and peace. They will not stop at such nothings as political promises and betrayal, falseness and war.
Lift up your heads, O Uzzah, Amaziah, Herod! and be lifted up.
= = = = = = =
nothing tries so hard
to be something
when all that is needful
is nothing
Sunday, July 08, 2007
Pentecost +7 Sunday – A
Pentecost +7 Sunday – A
Years A
Genesis 25:19-34 or Isaiah 55:10-13
Psalm 119:105-112 or Psalm 65:1-13
Romans 8:1-11
Matthew 13:1-9, 18-23
What would it be like to read Paul as a frustrated parablist who simply can't get past his juridical language base?
We need a midrash cyclotron that can speed Paul and Jesus to light speed and smash them into one another. Then we might see Spirit as seed and Flesh as seed. We might understand soil as Spirit and soil as Flesh. In so doing new sparks will fly off into our lives today and we would care less about any traps of our own or others devising and simply pay more attention to a joyful heritage of a good creation and universal salvation and simply incline our hearts to both short- and long-term good at the same time.
= = = = = = =
brother wrestler
heel grabber
stew chef
lineage stealer
flock grabber
G*D wrestler
go out
anguished loneliness
to accomplish
more than you purposed
to return
a brother's embrace
even here
instead of a thorn
a sound of singing
in the myrtle
an everlasting sign
none are cut off
Years A
Genesis 25:19-34 or Isaiah 55:10-13
Psalm 119:105-112 or Psalm 65:1-13
Romans 8:1-11
Matthew 13:1-9, 18-23
What would it be like to read Paul as a frustrated parablist who simply can't get past his juridical language base?
We need a midrash cyclotron that can speed Paul and Jesus to light speed and smash them into one another. Then we might see Spirit as seed and Flesh as seed. We might understand soil as Spirit and soil as Flesh. In so doing new sparks will fly off into our lives today and we would care less about any traps of our own or others devising and simply pay more attention to a joyful heritage of a good creation and universal salvation and simply incline our hearts to both short- and long-term good at the same time.
= = = = = = =
brother wrestler
heel grabber
stew chef
lineage stealer
flock grabber
G*D wrestler
go out
anguished loneliness
to accomplish
more than you purposed
to return
a brother's embrace
even here
instead of a thorn
a sound of singing
in the myrtle
an everlasting sign
none are cut off
Friday, July 06, 2007
Pentecost +6 Sunday – C4
Pentecost +6 Sunday – C4
Years C
Luke 10:1-11, 16-20
We just moved with more than a purse, bag, sandals, and silent grim determination of the soul on the road. We arrived with a greeting of "Peace" - some of which has been returned to us and some kept and cherished. We hope to remain without moving for the term of our appointment. Now comes the time to find the culture of this place, to eat what is set before us, and to set a presence of G*D before those sick from its absence.
A challenge is to speak with the authority of experiences of G*D's presence that have gone before without yanking them out of their context.
A hope is great joy.
A task to take authority to enter new experiences of G*D treading out the hurtful.
= = = = = = =
challenges hopes tasks
come in community
from us and to us
in us an for us
by us and with us
they feel like ours alone
but always they are set
in a larger context
shared with seventy times seven
who have gone ahead
we are overwhelmed
with need and limits
carrying only urgency
in frail experience
of expansive presence
yet
it is
enough
for now
and ever
Years C
Luke 10:1-11, 16-20
We just moved with more than a purse, bag, sandals, and silent grim determination of the soul on the road. We arrived with a greeting of "Peace" - some of which has been returned to us and some kept and cherished. We hope to remain without moving for the term of our appointment. Now comes the time to find the culture of this place, to eat what is set before us, and to set a presence of G*D before those sick from its absence.
A challenge is to speak with the authority of experiences of G*D's presence that have gone before without yanking them out of their context.
A hope is great joy.
A task to take authority to enter new experiences of G*D treading out the hurtful.
= = = = = = =
challenges hopes tasks
come in community
from us and to us
in us an for us
by us and with us
they feel like ours alone
but always they are set
in a larger context
shared with seventy times seven
who have gone ahead
we are overwhelmed
with need and limits
carrying only urgency
in frail experience
of expansive presence
yet
it is
enough
for now
and ever
Thursday, July 05, 2007
Pentecost +6 Sunday – C3
Pentecost +6 Sunday – C3
Years C
Galatians 6:1-16
Work for the good of all. Why? Because the cosmic payoff is worth it - a new creation.
Enough said.
= = = = = = =
sky-writer large
is not large enough
for a new
creation message
what needs lopping off
is not our sexuality
but our control
of cultural symbol
do this and you're in
avoid this and you're in
do that and that
and you're out
every diminution of one's life
to carry out
someone else's plan
lessens our common good
take care in temptation's face
not to live another's life
no matter the perks
it is not redemptive
focus on gentleness
bear mutual burdens
do your own work
weary not in good
compassion trumps judgment
care overarches competition
sowing precedes reaping
peace always mercy ever
Years C
Galatians 6:1-16
Work for the good of all. Why? Because the cosmic payoff is worth it - a new creation.
Enough said.
= = = = = = =
sky-writer large
is not large enough
for a new
creation message
what needs lopping off
is not our sexuality
but our control
of cultural symbol
do this and you're in
avoid this and you're in
do that and that
and you're out
every diminution of one's life
to carry out
someone else's plan
lessens our common good
take care in temptation's face
not to live another's life
no matter the perks
it is not redemptive
focus on gentleness
bear mutual burdens
do your own work
weary not in good
compassion trumps judgment
care overarches competition
sowing precedes reaping
peace always mercy ever
Wednesday, July 04, 2007
Pentecost +6 Sunday – C2
Pentecost +6 Sunday – C2
Years C
Psalm30 or Psalm 66:1-9
The very journey G*D has been on and the very journey we have been on, with all their attendant ups and downs, leads us to desire a point of stasis - "I shall never be moved." Somehow we imagine that this concretization of experience is of more value that the ebb and flow of life. We erase our experience of our own life and our experience of G*D's presence (whether filled with anger or favor) in favor of a static ideal, a never changing creed that betrays its very origin.
Even when we imagine ourselves a strong mountain, we find ourselves dismayed. The statement, "I shall never be moved," is idolatry at its most evident and in our blindspot - both at once.
= = = = = = =
giving thanks to
giving thanks with
is an ocean-wide gap
between religions
within a religion
the "to"ers
do unto
at a moments notice
with a goal
of no more heretics
the "with"ers
race on
with an eternity
to dance
new wine
bless G*D
bless neighbors
now and always
G*D blesses
neighbor blesses
Years C
Psalm30 or Psalm 66:1-9
The very journey G*D has been on and the very journey we have been on, with all their attendant ups and downs, leads us to desire a point of stasis - "I shall never be moved." Somehow we imagine that this concretization of experience is of more value that the ebb and flow of life. We erase our experience of our own life and our experience of G*D's presence (whether filled with anger or favor) in favor of a static ideal, a never changing creed that betrays its very origin.
Even when we imagine ourselves a strong mountain, we find ourselves dismayed. The statement, "I shall never be moved," is idolatry at its most evident and in our blindspot - both at once.
= = = = = = =
giving thanks to
giving thanks with
is an ocean-wide gap
between religions
within a religion
the "to"ers
do unto
at a moments notice
with a goal
of no more heretics
the "with"ers
race on
with an eternity
to dance
new wine
bless G*D
bless neighbors
now and always
G*D blesses
neighbor blesses
Tuesday, July 03, 2007
Pentecost +6 Sunday – C1
Pentecost +6 Sunday – C1
Years C
2 Kings 5:1-14 or Isaiah 66:10-14
Naaman finally came to a river. A river finally comes to Jerusalem. Around we go with difficulties and blessings, with individuals and communities.
Everyone will be nursed and nursed again. We can take that in stride or rail against a need to receive.
A part of our common work is to receive nursing and to give nursing and to wisely know the difference and the time for each.
= = = = = = =
rejoice
little
anonymous
captive
servant
girl
you
nursed
mighty
named
Naaman
rejoice
little
ol'
you
nursed
also
yourself
rejoice
little
nurse
Years C
2 Kings 5:1-14 or Isaiah 66:10-14
Naaman finally came to a river. A river finally comes to Jerusalem. Around we go with difficulties and blessings, with individuals and communities.
Everyone will be nursed and nursed again. We can take that in stride or rail against a need to receive.
A part of our common work is to receive nursing and to give nursing and to wisely know the difference and the time for each.
= = = = = = =
rejoice
little
anonymous
captive
servant
girl
you
nursed
mighty
named
Naaman
rejoice
little
ol'
you
nursed
also
yourself
rejoice
little
nurse
Monday, July 02, 2007
Pentecost +6 Sunday – B
Pentecost +6 Sunday – B
Years B
2 Samuel 5:1-5, 9-10 or Ezekiel 2:1-5
Psalm 48 or Psalm 123
2 Corinthians 12:2-10
Mark 6:1-13
To keep us from being too inflated or elated we are given a thorn - hometown. Here people changed our diapers. Here people saw the bad haircut we gave ourself. Here errors in judgment as we moved through the stages of life are laughed about every holiday. Here people join in expecting to honor a conquering hero to return home.
Out of his own experience at Nazareth, Jesus sends out the twelve and ourselves. They and we find places as humbling as a hometown and new places that become our hometown.
Whether needing refuge and defense or providing such (opportunity for repentance), we stretch our walk with G*D to include folks for whom we are a thorn and folks who are a thorn for ourselves. Mutuality is not just support, but also correction.
= = = = = = =
in season or out
learning is in order
learning to live
without surprises
we will receive
hometown adulation
along with
hometown rejection
both are unrealistic
no surprise here
caught up to seventh heaven
or caught on a thorn
in season or out
teaching is in order
Years B
2 Samuel 5:1-5, 9-10 or Ezekiel 2:1-5
Psalm 48 or Psalm 123
2 Corinthians 12:2-10
Mark 6:1-13
To keep us from being too inflated or elated we are given a thorn - hometown. Here people changed our diapers. Here people saw the bad haircut we gave ourself. Here errors in judgment as we moved through the stages of life are laughed about every holiday. Here people join in expecting to honor a conquering hero to return home.
Out of his own experience at Nazareth, Jesus sends out the twelve and ourselves. They and we find places as humbling as a hometown and new places that become our hometown.
Whether needing refuge and defense or providing such (opportunity for repentance), we stretch our walk with G*D to include folks for whom we are a thorn and folks who are a thorn for ourselves. Mutuality is not just support, but also correction.
= = = = = = =
in season or out
learning is in order
learning to live
without surprises
we will receive
hometown adulation
along with
hometown rejection
both are unrealistic
no surprise here
caught up to seventh heaven
or caught on a thorn
in season or out
teaching is in order
Pentecost +6 Sunday – A
Pentecost +6 Sunday – A
Years A
Genesis 24:34-38, 42-49, 58-67 or Zechariah 9:9-12
Psalm 45:10-17 or Song of Solomon 2:8-13 or Psalm 145:8-14
Romans 7:15-25a
Matthew 11:16-19, 25-30
A first or most recent glance at a beloved calls forth action. A first or most recent whisper of a beloved calls forth action. Whether from or toward a beloved, we are called beyond sitting and theorizing/creedalizing/speculizing.
Even with the threat of messing up, of mistaking a dream of a beloved for a beloved, there is no real option (though lots of unreal ones) for following a heartbeat that resonates with one's own. There are no guarantees where such action will lead, simply a prayer that love will find its way.
Such love is our birthright. It is G*D's way that we re-image. It is a source of thanks that eases our journey through life.
= = = = = = =
stamp your foot
play your flute
throw your tantrum
there is no getting around
a wisdom of deeds
lived into and through
eventually we all
arise and come away
to a beloved space
in such wise
prisoners are freed
from dryness unto death
in such wise
prisoners are made
of restored hope
Years A
Genesis 24:34-38, 42-49, 58-67 or Zechariah 9:9-12
Psalm 45:10-17 or Song of Solomon 2:8-13 or Psalm 145:8-14
Romans 7:15-25a
Matthew 11:16-19, 25-30
A first or most recent glance at a beloved calls forth action. A first or most recent whisper of a beloved calls forth action. Whether from or toward a beloved, we are called beyond sitting and theorizing/creedalizing/speculizing.
Even with the threat of messing up, of mistaking a dream of a beloved for a beloved, there is no real option (though lots of unreal ones) for following a heartbeat that resonates with one's own. There are no guarantees where such action will lead, simply a prayer that love will find its way.
Such love is our birthright. It is G*D's way that we re-image. It is a source of thanks that eases our journey through life.
= = = = = = =
stamp your foot
play your flute
throw your tantrum
there is no getting around
a wisdom of deeds
lived into and through
eventually we all
arise and come away
to a beloved space
in such wise
prisoners are freed
from dryness unto death
in such wise
prisoners are made
of restored hope
Thursday, June 28, 2007
Pentecost +5 Sunday – C4
Pentecost +5 Sunday – C4
Years C
Luke 9:51-62
It is so easy to take the flame of self-righteousness (always, of course, disguised as well-meaning for another) and to advocate for utter destruction of those who don't see what we see and respond as we respond.
"Command fire!", we call out.
And what do we get for our concern, for our protective reaction? .... Rebuke!
In reflection, after sulking for 2,000+ years, it appears we had taken our eye off a vision of G*D and narrowed it down to Jesus. We lost the vision in the form of a visionary. In looking back we can see how easy it has become to err in this direction. It means we never have to worry about putting our own eye on the metaphor "Jerusalem." We can always stop at how far the visioneer had come and forget the injunction to go further, to do greater.
= = = = = = =
in our current day
we lose focus
so much more to do
so little time
so easy to do one more thing
in our current day
we are tempted to pause
to make one more attempt
to teach one more lesson
to over-function again
in our current day
we set a system in place
and then are consumed by it
bowing to what we made
idolizing our way
in our current day
we struggle with constraint
and loosened reins
when to gee or haw
confusing ourselves
in our current day
the current available
has meet resistance
become heat not light
not fit
in our current day
a challenge remains
to keep an eye on a prize
a hand to the plow
and compassion along the way
Years C
Luke 9:51-62
It is so easy to take the flame of self-righteousness (always, of course, disguised as well-meaning for another) and to advocate for utter destruction of those who don't see what we see and respond as we respond.
"Command fire!", we call out.
And what do we get for our concern, for our protective reaction? .... Rebuke!
In reflection, after sulking for 2,000+ years, it appears we had taken our eye off a vision of G*D and narrowed it down to Jesus. We lost the vision in the form of a visionary. In looking back we can see how easy it has become to err in this direction. It means we never have to worry about putting our own eye on the metaphor "Jerusalem." We can always stop at how far the visioneer had come and forget the injunction to go further, to do greater.
= = = = = = =
in our current day
we lose focus
so much more to do
so little time
so easy to do one more thing
in our current day
we are tempted to pause
to make one more attempt
to teach one more lesson
to over-function again
in our current day
we set a system in place
and then are consumed by it
bowing to what we made
idolizing our way
in our current day
we struggle with constraint
and loosened reins
when to gee or haw
confusing ourselves
in our current day
the current available
has meet resistance
become heat not light
not fit
in our current day
a challenge remains
to keep an eye on a prize
a hand to the plow
and compassion along the way
Pentecost +5 Sunday – C3
Pentecost +5 Sunday – C3
Years C
Galatians 5:1, 13-25
"Freedom's just another word for nothing left to lose." - Kris Kristofferson
"Love means never having to say you're sorry." - Erich Segal
An internet search brings these variations:
"Victory means never having to say you're sorry."
"Backups ...."
"Apologetics ...."
"Being Wolfowitz ...."
"Sado-masochism ...."
"Coalition ...."
"Saying 'mistakes were made' ...."
"Self-love ...."
Now, think about what it would mean in your life to live freedom without all its current patriotic trimmings. Where freedom would mean never having to say you're sorry.
Thus freedom would not lead to fornication, impurity, licentiousness, idolatry, sorcery, enmities, strive, jealousy, anger, quarrels, dissensions, faction, (put your sorrow here, at the comma between verses 20 & 21), envy, drunkenness, carousing. Where we participated in such, we could not excuse it by an appeal to freedom.
Thus freedom would lead to love, joy, peace, patience, kindness, generosity, faithfulness, (put your best here, at the comma between verses 22 & 23), gentleness, self-control. We are free to participate in such.
= = = = = = =
no law against love
but plenty of examples
of best intentions
gone horribly terribly wrong
no law against repentance
but plenty of examples
of having put our hand to the plow
never turning away
no law against new life
but plenty of examples
of turning a blind eye
to an open door
Years C
Galatians 5:1, 13-25
"Freedom's just another word for nothing left to lose." - Kris Kristofferson
"Love means never having to say you're sorry." - Erich Segal
An internet search brings these variations:
"Victory means never having to say you're sorry."
"Backups ...."
"Apologetics ...."
"Being Wolfowitz ...."
"Sado-masochism ...."
"Coalition ...."
"Saying 'mistakes were made' ...."
"Self-love ...."
Now, think about what it would mean in your life to live freedom without all its current patriotic trimmings. Where freedom would mean never having to say you're sorry.
Thus freedom would not lead to fornication, impurity, licentiousness, idolatry, sorcery, enmities, strive, jealousy, anger, quarrels, dissensions, faction, (put your sorrow here, at the comma between verses 20 & 21), envy, drunkenness, carousing. Where we participated in such, we could not excuse it by an appeal to freedom.
Thus freedom would lead to love, joy, peace, patience, kindness, generosity, faithfulness, (put your best here, at the comma between verses 22 & 23), gentleness, self-control. We are free to participate in such.
= = = = = = =
no law against love
but plenty of examples
of best intentions
gone horribly terribly wrong
no law against repentance
but plenty of examples
of having put our hand to the plow
never turning away
no law against new life
but plenty of examples
of turning a blind eye
to an open door
Pentecost +5 Sunday – C2
Pentecost +5 Sunday – C2
Years C
Psalm 77:1-2, 11-20 or Psalm 16
Those of old plowed through waters of chaos. They laid down straight rows of guidance, boundaries pleasing to our desires. When we think of power we see it in days of yore and yearn for its doubling and tripling in our time and place.
If it is power we see in the past, what do we envision for the future?
If looking for a future qualitatively and quantitatively better than what has been, why would we think that repeating the events and tools of the past will get us to arrive at a different place? While thankful that we have come thus far, even by some rather nefarious methods, we might yet begin to risk moving into a preferred future through radical revisioning of the tools and direction of our daily work.
= = = = = = =
desperately seeking G*D
we search old haunts
apply old creeds
looking in all the old places
blundering with old swords
charging new cannon
with old canon
charging backward
honorable folly
is folly still
honor the past
by not repeating it
- - -
as Alfred Lord Tennyson wrote:
Half a league half a league
Half a league onward
All in the valley of Death
Rode the six hundred:
'Forward, the Light Brigade
Charge for the guns' he said
Into the valley of Death
Rode the six hundred.
'Forward, the Light Brigade!'
Was there a man dismay'd?
Not tho' the soldiers knew
Some one had blunder'd:
Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die,
Into the valley of Death
Rode the six hundred.
Cannon to right of them,
Cannon to left of them,
Cannon in front of them
Volley'd and thunder'd;
Storm'd at with shot and shell,
Boldly they rode and well,
Into the jaws of Death,
Into the mouth of Hell
Rode the six hundred.
Flash'd all their sabres bare,
Flash'd as they turned in air,
Sabring the gunners there,
Charging an army while
All the world wonder'd:
Plunged in the battery-smoke
Right thro' the line they broke;
Cossack and Russian
Reel'd from the sabre-stroke
Shatter'd and sunder'd.
Then they rode back, but not
Not the six hundred.
Cannon to right of them,
Cannon to left of them,
Cannon behind them
Volley'd and thunder'd;
Storm'd at with shot & shell,
While horse and hero fell,
They that had fought so well
Came thro' the jaws of Death
Back from the mouth of Hell,
All that was left of them
Left of six hundred.
When can their glory fade?
O the wild charge they made!
All the world wonder'd.
Honour the charge they made!
Honour the Light Brigade,
Noble six hundred!
Years C
Psalm 77:1-2, 11-20 or Psalm 16
Those of old plowed through waters of chaos. They laid down straight rows of guidance, boundaries pleasing to our desires. When we think of power we see it in days of yore and yearn for its doubling and tripling in our time and place.
If it is power we see in the past, what do we envision for the future?
If looking for a future qualitatively and quantitatively better than what has been, why would we think that repeating the events and tools of the past will get us to arrive at a different place? While thankful that we have come thus far, even by some rather nefarious methods, we might yet begin to risk moving into a preferred future through radical revisioning of the tools and direction of our daily work.
= = = = = = =
desperately seeking G*D
we search old haunts
apply old creeds
looking in all the old places
blundering with old swords
charging new cannon
with old canon
charging backward
honorable folly
is folly still
honor the past
by not repeating it
- - -
as Alfred Lord Tennyson wrote:
Half a league half a league
Half a league onward
All in the valley of Death
Rode the six hundred:
'Forward, the Light Brigade
Charge for the guns' he said
Into the valley of Death
Rode the six hundred.
'Forward, the Light Brigade!'
Was there a man dismay'd?
Not tho' the soldiers knew
Some one had blunder'd:
Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die,
Into the valley of Death
Rode the six hundred.
Cannon to right of them,
Cannon to left of them,
Cannon in front of them
Volley'd and thunder'd;
Storm'd at with shot and shell,
Boldly they rode and well,
Into the jaws of Death,
Into the mouth of Hell
Rode the six hundred.
Flash'd all their sabres bare,
Flash'd as they turned in air,
Sabring the gunners there,
Charging an army while
All the world wonder'd:
Plunged in the battery-smoke
Right thro' the line they broke;
Cossack and Russian
Reel'd from the sabre-stroke
Shatter'd and sunder'd.
Then they rode back, but not
Not the six hundred.
Cannon to right of them,
Cannon to left of them,
Cannon behind them
Volley'd and thunder'd;
Storm'd at with shot & shell,
While horse and hero fell,
They that had fought so well
Came thro' the jaws of Death
Back from the mouth of Hell,
All that was left of them
Left of six hundred.
When can their glory fade?
O the wild charge they made!
All the world wonder'd.
Honour the charge they made!
Honour the Light Brigade,
Noble six hundred!
Pentecost +5 Sunday – C1
Pentecost +5 Sunday – C1
Years C
2 Kings 2:1-2, 6-14 or 1 Kings 19:15-16, 19-21
A mantle of power (covering term is "spirit") is very attractive and addictive. It is an equivalent of a ring in Tolkien's major work.
Of course the implication is that Elisha would use a mantle of power for good, while Golem would use a ring of power for ill.
The first use Elisha makes of the mantle he "earned" by keeping his eye on it, is to ease his own travel, to make a way where there wasn't a way, to have dominion over the waters. In so doing he effectively tests whether the power is a residual one (left-over G*D, unused by Elijah) or has become his that can be used without the mantle (can Dumbo fly without his feather).
Like it or not we all have more power (whether vested in mantle, ring, money, position, or whatever) than we like to acknowledge. A key question is what are we doing with the power we have, even before a potential of doubling it?
= = = = = = =
tricks and techniques
are still an order of the day
to implement
to demonstrate
to accumulate
power and more power
slogans and mantras
motivational posters
focus our attention
blocking out questions
transforming everything
into a tool my tool
Years C
2 Kings 2:1-2, 6-14 or 1 Kings 19:15-16, 19-21
A mantle of power (covering term is "spirit") is very attractive and addictive. It is an equivalent of a ring in Tolkien's major work.
Of course the implication is that Elisha would use a mantle of power for good, while Golem would use a ring of power for ill.
The first use Elisha makes of the mantle he "earned" by keeping his eye on it, is to ease his own travel, to make a way where there wasn't a way, to have dominion over the waters. In so doing he effectively tests whether the power is a residual one (left-over G*D, unused by Elijah) or has become his that can be used without the mantle (can Dumbo fly without his feather).
Like it or not we all have more power (whether vested in mantle, ring, money, position, or whatever) than we like to acknowledge. A key question is what are we doing with the power we have, even before a potential of doubling it?
= = = = = = =
tricks and techniques
are still an order of the day
to implement
to demonstrate
to accumulate
power and more power
slogans and mantras
motivational posters
focus our attention
blocking out questions
transforming everything
into a tool my tool
Tuesday, June 26, 2007
Pentecost +5 Sunday – B
Pentecost +5 Sunday – B
Years B
2 Samuel 1:1, 17-27 or Wisdom of Solomon 1:13-15, 2:23-24
Psalm 130 or Psalm 30
2 Corinthians 8:7-15
Mark 5:21-43
"Test your genuine love against the earnestness of others."
"If eagerness is there, your gift is acceptable."
Needs around us have hastened to make themselves known. These are givens in our lives. The options regard our response.
Are we as eager to live alongside a need, taking it to our hearts, as such needs are revealed everywhere they travel? Here is a test worthy of our lives. It is a test that is as communal in nature as it is individual. Encouraging one another to do well, even to share our insights with one another, is acceptable morality in this test.
Question: Where do abundance and need meet?
Response: _______________________
If it helps you may want to also make this an open-book test as well as a communal one.
= = = = = = =
sensitive to word and touch
we journey toward a great getting-up day
when and where
our eagerness is sufficient
for earnest need
attentive beyond death
we settle in to days no more
no more mourning
riling to despair
no more no more
holding us back
in moments of generosity
we undertake a beginning desire
little by little
through this year
according to what we have
abundance in need
Years B
2 Samuel 1:1, 17-27 or Wisdom of Solomon 1:13-15, 2:23-24
Psalm 130 or Psalm 30
2 Corinthians 8:7-15
Mark 5:21-43
"Test your genuine love against the earnestness of others."
"If eagerness is there, your gift is acceptable."
Needs around us have hastened to make themselves known. These are givens in our lives. The options regard our response.
Are we as eager to live alongside a need, taking it to our hearts, as such needs are revealed everywhere they travel? Here is a test worthy of our lives. It is a test that is as communal in nature as it is individual. Encouraging one another to do well, even to share our insights with one another, is acceptable morality in this test.
Question: Where do abundance and need meet?
Response: _______________________
If it helps you may want to also make this an open-book test as well as a communal one.
= = = = = = =
sensitive to word and touch
we journey toward a great getting-up day
when and where
our eagerness is sufficient
for earnest need
attentive beyond death
we settle in to days no more
no more mourning
riling to despair
no more no more
holding us back
in moments of generosity
we undertake a beginning desire
little by little
through this year
according to what we have
abundance in need
Pentecost +5 Sunday – A
Pentecost +5 Sunday – A
Years A
Genesis 22:1-14 or Jeremiah 28:5-9
Psalm 13 or Psalm 89:1-4, 15-18
Romans 6:12-23
Matthew 10:40-42
Welcoming is bedrock evangelism. A first rule of thumb of expressing our discipleship is to love one another and, presuming we are expanding our "one another", its logical extension is that of hospitality.
So we need to welcome the unexpected goat or exile. It saves us from inbred craziness (slaughter of our own) and denial of our common family (if they have been away).
In so doing we will find G*D's absent face wasn't so absent after all and we are part of the generations who experience steadfast love in the midst of every wavering.
Thanks be that we are not limited to the sin of self-assurance and closed doors. Our escape from such sin is a participation in welcoming.
= = = = = = =
sit in a new house
experience its idiosyncrasies
wonder where its secrets lie
where children were hurt
what kept blessings from flowing
who was exiled here
or escaped exile
if walls talked
what shame and glory
would come forth
were its doors ever opened wide
or barricaded even more tightly
how will we interact
enough of sitting
though not enough
a start is a cup of cold water
taken through the house
sprinkled here
there and everywhere
that more cups
will be ready
when family and strangers
call
and beckon them in
before they know
their need
Years A
Genesis 22:1-14 or Jeremiah 28:5-9
Psalm 13 or Psalm 89:1-4, 15-18
Romans 6:12-23
Matthew 10:40-42
Welcoming is bedrock evangelism. A first rule of thumb of expressing our discipleship is to love one another and, presuming we are expanding our "one another", its logical extension is that of hospitality.
So we need to welcome the unexpected goat or exile. It saves us from inbred craziness (slaughter of our own) and denial of our common family (if they have been away).
In so doing we will find G*D's absent face wasn't so absent after all and we are part of the generations who experience steadfast love in the midst of every wavering.
Thanks be that we are not limited to the sin of self-assurance and closed doors. Our escape from such sin is a participation in welcoming.
= = = = = = =
sit in a new house
experience its idiosyncrasies
wonder where its secrets lie
where children were hurt
what kept blessings from flowing
who was exiled here
or escaped exile
if walls talked
what shame and glory
would come forth
were its doors ever opened wide
or barricaded even more tightly
how will we interact
enough of sitting
though not enough
a start is a cup of cold water
taken through the house
sprinkled here
there and everywhere
that more cups
will be ready
when family and strangers
call
and beckon them in
before they know
their need
Tuesday, June 19, 2007
A Personal Word
A part of my reality is a physical move to a new parish/congregation as an Intentional Transition/Interim Minister.
Thus a flurry of postings for Pentecost +4. There may be some delay in the postings for Pentecost +5 as it seems there is always a glitch of some sort that creeps in.
I invite you to join me in a season of patience and easy breathing as decision-points become clearer and courage joins imagination to deal with them.
Your prayers are encouraged for all who are on the move (hopefully everyone is growing).
Wesley
Thus a flurry of postings for Pentecost +4. There may be some delay in the postings for Pentecost +5 as it seems there is always a glitch of some sort that creeps in.
I invite you to join me in a season of patience and easy breathing as decision-points become clearer and courage joins imagination to deal with them.
Your prayers are encouraged for all who are on the move (hopefully everyone is growing).
Wesley
Pentecost +4 Sunday – C4
Pentecost +4 Sunday – C4
Years C
Luke 8:26-39
What to do when your thanks are given back to you with a task to take your thankfulness and apply it in the most difficult place known - home?
Mr. Gerasene was faced with this situation. Presumably he did it and became the forerunner of the Wesleyan Covenant Service:
I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed by thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things to thy pleasure and disposal.
And now, O glorious and blessed God, Father, Son and Holy Spirit,
thou art mine, and I am thine.
So be it.
And the covenant which I have made on earth,
let it be ratified in heaven.
Amen.
= = = = = = =
wounded healers
travel home
where the hurt began
to test the welcome
and be tested
Years C
Luke 8:26-39
What to do when your thanks are given back to you with a task to take your thankfulness and apply it in the most difficult place known - home?
Mr. Gerasene was faced with this situation. Presumably he did it and became the forerunner of the Wesleyan Covenant Service:
I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed by thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things to thy pleasure and disposal.
And now, O glorious and blessed God, Father, Son and Holy Spirit,
thou art mine, and I am thine.
So be it.
And the covenant which I have made on earth,
let it be ratified in heaven.
Amen.
= = = = = = =
wounded healers
travel home
where the hurt began
to test the welcome
and be tested
Pentecost +4 Sunday – C3
Pentecost +4 Sunday – C3
Years C
Galatians 3:23-29
Faith comes very close to freedom.
If faith were not free it would not be faith. Likewise with hope and love.
If faith did not lead to freedom it would not be faith. Likewise with forgiveness and grace.
There are times when we get so caught up in freedom that we lose the faith engine that drives it ever onward and more expansively. In today's world news, listen for the use of "freedom" and substitute the word "faith." See if the proposition declared still holds. If it does, ask what faith is being proposed and whose freedom is being sacrificed for this faith.
= = = = = = =
no longer
two wonderful words
no longer
this or that
no longer
you or me
no longer
chosen or unchosen
no longer
male or female
no longer
slave or free
no longer
leads to longer
Years C
Galatians 3:23-29
Faith comes very close to freedom.
If faith were not free it would not be faith. Likewise with hope and love.
If faith did not lead to freedom it would not be faith. Likewise with forgiveness and grace.
There are times when we get so caught up in freedom that we lose the faith engine that drives it ever onward and more expansively. In today's world news, listen for the use of "freedom" and substitute the word "faith." See if the proposition declared still holds. If it does, ask what faith is being proposed and whose freedom is being sacrificed for this faith.
= = = = = = =
no longer
two wonderful words
no longer
this or that
no longer
you or me
no longer
chosen or unchosen
no longer
male or female
no longer
slave or free
no longer
leads to longer
Pentecost +4 Sunday – C2
Pentecost +4 Sunday – C2
Years C
Psalms 42 & 43 or Psalm 22:19-28
What do you remember when you pour out your soul?
Is it the process of thanks? How about existing on tears?
As you think and feel your way through your typical or first response to new occasion of life, there is soul work at work. One of our tasks is to make it as conscious as we can, even knowing that there will always be some dimness to our vision.
= = = = = = =
"By day the Lord
commands the Lord's
steadfast love,
at night the Lord's song
is with me -
a prayer
to the God of my life"
songs become prayer
Lord sings
I sing
God sings
wrapping songs in prayer
Years C
Psalms 42 & 43 or Psalm 22:19-28
What do you remember when you pour out your soul?
Is it the process of thanks? How about existing on tears?
As you think and feel your way through your typical or first response to new occasion of life, there is soul work at work. One of our tasks is to make it as conscious as we can, even knowing that there will always be some dimness to our vision.
= = = = = = =
"By day the Lord
commands the Lord's
steadfast love,
at night the Lord's song
is with me -
a prayer
to the God of my life"
songs become prayer
Lord sings
I sing
God sings
wrapping songs in prayer
Pentecost +4 Sunday – C1
Pentecost +4 Sunday – C1
Years C
1 Kings 19:1-4, (5-7), 8-15a or Isaiah 65:1-9
"As the wine is found in the cluster", so is peace present in our current situation.
When ready to lie down and give it up, we awake to pancakes and coffee. Having gathered our strength for yet another forty days of questing we go on to find a sheer silence in the cacophony of our current situation.
Potential abounds, but it takes imagination and diligence to work at it. If G*D is ready to be found by those who do not seek and continues to invest in being present, so we are ready to find those invisible to us and reenter the fray of life.
[Note: The 1 Kings passage needs to go on to verse 18 where we hear of 70x100 more compatriots we are in solidarity with to change the world (current situation).]
= = = = = = =
do not destroy
there is blessing
in the midst
of subsets
of creation
from a little grape
dandelions and honey
intoxicating spirits
warm and energize
new creation
from a little Jacob
Leah and Rachel
inheritors of mountains
trick and treat
old creation
from a little you
G*Ds and Neighbors
cave dwellers
quiet and charge
any reality
Years C
1 Kings 19:1-4, (5-7), 8-15a or Isaiah 65:1-9
"As the wine is found in the cluster", so is peace present in our current situation.
When ready to lie down and give it up, we awake to pancakes and coffee. Having gathered our strength for yet another forty days of questing we go on to find a sheer silence in the cacophony of our current situation.
Potential abounds, but it takes imagination and diligence to work at it. If G*D is ready to be found by those who do not seek and continues to invest in being present, so we are ready to find those invisible to us and reenter the fray of life.
[Note: The 1 Kings passage needs to go on to verse 18 where we hear of 70x100 more compatriots we are in solidarity with to change the world (current situation).]
= = = = = = =
do not destroy
there is blessing
in the midst
of subsets
of creation
from a little grape
dandelions and honey
intoxicating spirits
warm and energize
new creation
from a little Jacob
Leah and Rachel
inheritors of mountains
trick and treat
old creation
from a little you
G*Ds and Neighbors
cave dwellers
quiet and charge
any reality
Monday, June 18, 2007
Pentecost +4 Sunday – B
Pentecost +4 Sunday – B
Years B
1 Samuel 17:(1a, 4-11, 19-23), 32-49 or Job 38:1-11
Psalm 9:9-20 or Psalm 107:1-3, 23-32
2 Corinthians 6:1-13
Mark 4:35-41
Open wide your heart, let's go to the other side where we will be in the presence of mystery and openly challenge impossible situations. In so doing, praises will be sung and thanks given.
= = = = = = =
open wide your heart
let's go to the other side
in the presence of mystery
open challenge will be given
to impossible situations
in so doing
praises will be sung
thanks given.
Years B
1 Samuel 17:(1a, 4-11, 19-23), 32-49 or Job 38:1-11
Psalm 9:9-20 or Psalm 107:1-3, 23-32
2 Corinthians 6:1-13
Mark 4:35-41
Open wide your heart, let's go to the other side where we will be in the presence of mystery and openly challenge impossible situations. In so doing, praises will be sung and thanks given.
= = = = = = =
open wide your heart
let's go to the other side
in the presence of mystery
open challenge will be given
to impossible situations
in so doing
praises will be sung
thanks given.
Sunday, June 17, 2007
Pentecost +4 Sunday – A
Pentecost +4 Sunday – A
Years A
Genesis 21:8-21 or Jeremiah 20:7-13
Psalm 86:1-10, 16-17 or Psalm 69:7-18
Romans 6:1b-11
Matthew 10:24-39
How do I arrive at a place of "fearing not"? A significant view of this is the magical concept of correspondence - if I am like something else, then I am that something else. This is similar to much of the self-help therapies. In each case it is important to identify the specific correspondence and run with that one little thing in expectation that it will grow into a fuller identity or protection.
"It is enough for the disciple to be like the teacher, and the slave like the master." In what way does this happen without a disciple becoming a teacher or a slave, a master? Is this perpetual adolescence?
"Everyone who therefore acknowledges me before others, I also will acknowledge before my Father in heaven." What are the limits of acknowledgement? Is it naming only? How much emulation or becoming of Christ in one's own setting is needed for acknowledgement?
"For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his." What death is a death like his? Is it the form of crucifixion? Is it looking beyond the current principalities and powers until they unite to legally murder? And what happens if you live like him, rather than die like him?
"Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac." When did Sarah stop laughing? What died in her? What fear rose up? It is one thing to begin to move from disciple to teacher, slave to master, and quite another to move from teacher to disciple and master to slave. Again we see limits of external correspondence.
= = = = = = =
finding our fearless place
pushes us beyond the surface
where crosses around necks
are protective amulets
saving one from so living
that a cross come to our back
Years A
Genesis 21:8-21 or Jeremiah 20:7-13
Psalm 86:1-10, 16-17 or Psalm 69:7-18
Romans 6:1b-11
Matthew 10:24-39
How do I arrive at a place of "fearing not"? A significant view of this is the magical concept of correspondence - if I am like something else, then I am that something else. This is similar to much of the self-help therapies. In each case it is important to identify the specific correspondence and run with that one little thing in expectation that it will grow into a fuller identity or protection.
"It is enough for the disciple to be like the teacher, and the slave like the master." In what way does this happen without a disciple becoming a teacher or a slave, a master? Is this perpetual adolescence?
"Everyone who therefore acknowledges me before others, I also will acknowledge before my Father in heaven." What are the limits of acknowledgement? Is it naming only? How much emulation or becoming of Christ in one's own setting is needed for acknowledgement?
"For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his." What death is a death like his? Is it the form of crucifixion? Is it looking beyond the current principalities and powers until they unite to legally murder? And what happens if you live like him, rather than die like him?
"Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac." When did Sarah stop laughing? What died in her? What fear rose up? It is one thing to begin to move from disciple to teacher, slave to master, and quite another to move from teacher to disciple and master to slave. Again we see limits of external correspondence.
= = = = = = =
finding our fearless place
pushes us beyond the surface
where crosses around necks
are protective amulets
saving one from so living
that a cross come to our back
Friday, June 15, 2007
Pentecost +3 Sunday – C4
Pentecost +3 Sunday – C4
Years C
Luke 7:36 - 8:3
Stories are never meant to carry the whole freight of a lesson. Who would be loaned 500 coins if they were not expected to be able to pay it back in full. Likewise with 50. The more one has to pay back with, the higher the loan possibility (in theory).
To be forgiven 500 coins worth to one person may be the equivalent of being forgiven 50 coins worth to another.
Simon might be said to have judged rightly in absolute terms, but in relative terms he might also be said to have judged less than rightly - without relationship, mercy, or compassion. Is forgiveness forgiveness or is it caught in the same economic thinking as we apply to everything else in our culture?
What would it have taken from Simon for Jesus to commend him for judging mercifully instead of rightly? And from you?
= = = = = = =
greater forgiveness
equals greater faith
so we set up equations
for the living of life
we love to measure
we measure love
according to one standard
and then another
does this act mean I'm loved
more than ever before
or is it now all over
rapturous catastrophe
when we can back away
we see a weeping woman
and all this right thinking
equates to nothing
Years C
Luke 7:36 - 8:3
Stories are never meant to carry the whole freight of a lesson. Who would be loaned 500 coins if they were not expected to be able to pay it back in full. Likewise with 50. The more one has to pay back with, the higher the loan possibility (in theory).
To be forgiven 500 coins worth to one person may be the equivalent of being forgiven 50 coins worth to another.
Simon might be said to have judged rightly in absolute terms, but in relative terms he might also be said to have judged less than rightly - without relationship, mercy, or compassion. Is forgiveness forgiveness or is it caught in the same economic thinking as we apply to everything else in our culture?
What would it have taken from Simon for Jesus to commend him for judging mercifully instead of rightly? And from you?
= = = = = = =
greater forgiveness
equals greater faith
so we set up equations
for the living of life
we love to measure
we measure love
according to one standard
and then another
does this act mean I'm loved
more than ever before
or is it now all over
rapturous catastrophe
when we can back away
we see a weeping woman
and all this right thinking
equates to nothing
Thursday, June 14, 2007
Pentecost +3 Sunday – C3
Pentecost +3 Sunday – C3
Years C
Galatians 2:15-21
It seems to be possible to be greedy for justification in the same way we can be greedy for a fruit of the spirit. So we can always have it on our mind. We pray for it and search it out and work to have it evidenced in our life. We will even gather others around us to call our desire to us.
Yet the arrival of justification cuts our desire from underneath. What was our big deal all about anyway, Alfie?
Wherever a vision of a larger perspective comes from (“law”, Christ, ginseng extract, or Princess Bride “true love”) it leads to other larger perspectives. It is this interconnectedness, not our birth order or perceived status, not what someone else does for us, that orients, makes sense of, or justifies our work at this moment. All the authority needed to proceed is present. Grace, in whatever form, now leads us beyond our initial greed.
= = = = = = =
faith-based living
leads to new laws
justifying in small ways
our faith circling
back on itself
grace-based living
leads to new lands
exploring alternatives
beyond established boundaries
into what’s next
Years C
Galatians 2:15-21
It seems to be possible to be greedy for justification in the same way we can be greedy for a fruit of the spirit. So we can always have it on our mind. We pray for it and search it out and work to have it evidenced in our life. We will even gather others around us to call our desire to us.
Yet the arrival of justification cuts our desire from underneath. What was our big deal all about anyway, Alfie?
Wherever a vision of a larger perspective comes from (“law”, Christ, ginseng extract, or Princess Bride “true love”) it leads to other larger perspectives. It is this interconnectedness, not our birth order or perceived status, not what someone else does for us, that orients, makes sense of, or justifies our work at this moment. All the authority needed to proceed is present. Grace, in whatever form, now leads us beyond our initial greed.
= = = = = = =
faith-based living
leads to new laws
justifying in small ways
our faith circling
back on itself
grace-based living
leads to new lands
exploring alternatives
beyond established boundaries
into what’s next
Wednesday, June 13, 2007
Pentecost +3 Sunday - C2
Pentecost +3 Sunday - C2
Years C
Psalm 5:1-8 or Psalm 32
Contrasted with greed's consequence of trouble - an abundance of steadfast love. Between these realities we are birthed, live, and die, and live again to die into life.
We see the consequences of greed in acts of destruction small and large. We distance ourselves from such by looking for a hiding place from which we might glimpse the destruction of others and, at the same time, avoid a common lot.
It is a bit much to follow the advice that the practice of magical prayer and confession will keep all wild things at bay. Better to simply acknowledge that we are in this together and give thanks for all that has been and will yet be.
= = = = = = =
rocks and hard places
devils and deep blue seas
remind us
duality is alive and well
in our hyperbolic responses
to everyday life
running between the poles
wears us out
long before any event
eventuates
in such wise as to remind
we did it to ourselves
standing firm
when all is blowing about
is not situational disregard
but learned counsel
steadfast love remains
through and after a winnowing
Years C
Psalm 5:1-8 or Psalm 32
Contrasted with greed's consequence of trouble - an abundance of steadfast love. Between these realities we are birthed, live, and die, and live again to die into life.
We see the consequences of greed in acts of destruction small and large. We distance ourselves from such by looking for a hiding place from which we might glimpse the destruction of others and, at the same time, avoid a common lot.
It is a bit much to follow the advice that the practice of magical prayer and confession will keep all wild things at bay. Better to simply acknowledge that we are in this together and give thanks for all that has been and will yet be.
= = = = = = =
rocks and hard places
devils and deep blue seas
remind us
duality is alive and well
in our hyperbolic responses
to everyday life
running between the poles
wears us out
long before any event
eventuates
in such wise as to remind
we did it to ourselves
standing firm
when all is blowing about
is not situational disregard
but learned counsel
steadfast love remains
through and after a winnowing
Tuesday, June 12, 2007
Pentecost +3 Sunday - C1
Pentecost +3 Sunday - C1
Years C
1 Kings 21:1-10, (11-14), 15-21a or 2 Samuel 11:26-12:10, 13-15
It would be easy to get lost in a comparison of these two tales - there are so many parallels and distinctions to be made, so many allusions to other events (before and after).
One of these is not the real story holding an optimal moral. Both of them recount realities in lives we lead. A key task is discernment of application.
Wherein have we fallen short and made things increasingly worse? Disaster comes and echoes on. Wherein have we fallen short and cut our losses? Disaster still comes, and goes.
Sweet Honey in the Rock has a marvelous song entitled Greed. A recurring line, "I've been thinking about how to talk about greed" leads into a helpful way of coming at both these passages. The whole song is wonderfully challenging and recommended (listen to a RealPlayer snippet).
= = = = = = =
how am I greedy?
let me count the ways!
no, pride would set in
for my greed knows no bounds
an easy measurement
tells you about your greed
for everywhere yours shows up
mine surfaces in competition
whether tidbit greedy
or ravenously
bit-by-bit or all-at-once
disaster slouches nearer
horrible bad day momentum
feeds on our avoidance
of acknowledgment
and back-room deals
addiction to greed
is a powerful aphrodisiac
for the Narcissus clone
that carries our name
no morals obtain here
G*D is revealed in our greed
we live and die attaining
controlling and more
Years C
1 Kings 21:1-10, (11-14), 15-21a or 2 Samuel 11:26-12:10, 13-15
It would be easy to get lost in a comparison of these two tales - there are so many parallels and distinctions to be made, so many allusions to other events (before and after).
One of these is not the real story holding an optimal moral. Both of them recount realities in lives we lead. A key task is discernment of application.
Wherein have we fallen short and made things increasingly worse? Disaster comes and echoes on. Wherein have we fallen short and cut our losses? Disaster still comes, and goes.
Sweet Honey in the Rock has a marvelous song entitled Greed. A recurring line, "I've been thinking about how to talk about greed" leads into a helpful way of coming at both these passages. The whole song is wonderfully challenging and recommended (listen to a RealPlayer snippet).
= = = = = = =
how am I greedy?
let me count the ways!
no, pride would set in
for my greed knows no bounds
an easy measurement
tells you about your greed
for everywhere yours shows up
mine surfaces in competition
whether tidbit greedy
or ravenously
bit-by-bit or all-at-once
disaster slouches nearer
horrible bad day momentum
feeds on our avoidance
of acknowledgment
and back-room deals
addiction to greed
is a powerful aphrodisiac
for the Narcissus clone
that carries our name
no morals obtain here
G*D is revealed in our greed
we live and die attaining
controlling and more
Monday, June 11, 2007
Pentecost +3 Sunday - B
Pentecost +3 Sunday - B
Years B
1 Samuel 15:34-16:13 or Ezekiel 17:22-24
Psalm 20 or Psalm 92:1-4, 12-15
2 Corinthians 5:6-10, 14-17
Mark 4:26-34
How long will we grieve? Poor Samuel didn't have Elisabeth Kubler-Ross to lead him through any stages. It was get up and get on.
Ezekiel's image doesn't progress through any particular process. There is an intervention, a sprig is planted, a vision established, a journey given to participate in.
For the Psalmist G*D is present before any trouble is on the horizon, during such trouble as arises, and after any trouble has left its mark.
Paul reminds us of the importance of viewpoint. From some vantage points a new creation can be glimpsed that guide our interactions more strongly than the pain of the past.
Seeds have been planted that grow through their usual stages. They can also grow unbidden and unattended to surprise us with a harvest. These seeds do their work through time and beyond time to bring a new perspective from hardened ground. If watered only by tears, yet they flower and fruit.
Where are you in one of your griefs? Ready or not, a sprig has been planted on a dark crag of that mysterious mountain in your life.
= = = = = = =
molehills are real
our shape different
because of them
they loom when near
shrink with distance
perspective bound
mother-may-I baby steps
seven-league strides
both bring new views
one for me and one for you
both together
stretching togetherness
recovering from a trip
to grief
and beyond
Years B
1 Samuel 15:34-16:13 or Ezekiel 17:22-24
Psalm 20 or Psalm 92:1-4, 12-15
2 Corinthians 5:6-10, 14-17
Mark 4:26-34
How long will we grieve? Poor Samuel didn't have Elisabeth Kubler-Ross to lead him through any stages. It was get up and get on.
Ezekiel's image doesn't progress through any particular process. There is an intervention, a sprig is planted, a vision established, a journey given to participate in.
For the Psalmist G*D is present before any trouble is on the horizon, during such trouble as arises, and after any trouble has left its mark.
Paul reminds us of the importance of viewpoint. From some vantage points a new creation can be glimpsed that guide our interactions more strongly than the pain of the past.
Seeds have been planted that grow through their usual stages. They can also grow unbidden and unattended to surprise us with a harvest. These seeds do their work through time and beyond time to bring a new perspective from hardened ground. If watered only by tears, yet they flower and fruit.
Where are you in one of your griefs? Ready or not, a sprig has been planted on a dark crag of that mysterious mountain in your life.
= = = = = = =
molehills are real
our shape different
because of them
they loom when near
shrink with distance
perspective bound
mother-may-I baby steps
seven-league strides
both bring new views
one for me and one for you
both together
stretching togetherness
recovering from a trip
to grief
and beyond
Sunday, June 10, 2007
Pentecost +3 Sunday – A
Pentecost +3 Sunday – A
Years A
Genesis 1:1-2:4a
Psalm 8
2 Corinthians 13:11-13
Matthew 28:16-20
It is easy to see how we can get to a Christian doctrine of Trinity from the Christian scriptures. This does seem to be significant jump from the Jewish scriptures and their focus upon G*D being one.
It is next to impossible to tell whether Trinitarian language rolled trippingly off the tongue of Jesus or was put in his mouth. It is possible to tell that this is a unique doctrine in some Christian communities. As such it has gotten in the way of Christian talking to Christian as well as between someone who is a Christian and someone who is not.
Ultimately this construct, no matter how helpful some think it is, needs to take a back seat to an appeal to live in peace (2 Cor. 13:11). This peace begins to be seen with three key (but not exclusive or exhaustive) descriptions of peace as grace, love, communion.
= = = = = = =
heads trip on making patterns
where none is to be found
hearts trip on breaking patterns
where too many are present
Years A
Genesis 1:1-2:4a
Psalm 8
2 Corinthians 13:11-13
Matthew 28:16-20
It is easy to see how we can get to a Christian doctrine of Trinity from the Christian scriptures. This does seem to be significant jump from the Jewish scriptures and their focus upon G*D being one.
It is next to impossible to tell whether Trinitarian language rolled trippingly off the tongue of Jesus or was put in his mouth. It is possible to tell that this is a unique doctrine in some Christian communities. As such it has gotten in the way of Christian talking to Christian as well as between someone who is a Christian and someone who is not.
Ultimately this construct, no matter how helpful some think it is, needs to take a back seat to an appeal to live in peace (2 Cor. 13:11). This peace begins to be seen with three key (but not exclusive or exhaustive) descriptions of peace as grace, love, communion.
= = = = = = =
heads trip on making patterns
where none is to be found
hearts trip on breaking patterns
where too many are present
Friday, June 08, 2007
Pentecost +2 Sunday – C4
Pentecost +2 Sunday – C4
Years C
Luke 7:11-17
The gate of complaint and resolution is an appropriate meeting place for this tale. A procession of daily death exits every city. A parade of compassion meets it.
Here in the place of judges and prophets we are called to decide whether or not we will be part of a procession or a parade. In coming to this decision we will make political as well as religious choices.
Practically, will we lay our hand on the casket of HIV/AIDS/TB and allocate resources to send people back to their families? Will we put our hand out to the bier carrying a child and going back for another who could be returned to their family if health care were universal rather than a privilege? Will we touch the flag-draped coffins of the war-injured and war-dead with spoken and acted resistance to government-sponsored violence?
Will it finally be said of our participation in a parade of life that "G*D in us has looked favorably on people and creation"?
= = = = = = =
compassion flows
like a gentle river
with the power of a flood
through a marching band in step
in random clown's feet
compassion flows
to counteract pain's presence
loss's agony
with a song for the heart
and a hope reborn
compassion flows
with an invitation
to risk joining
leaving expectations
behind
compassion flows
toward emptiness
touching what is not there
revealing
restoring
Years C
Luke 7:11-17
The gate of complaint and resolution is an appropriate meeting place for this tale. A procession of daily death exits every city. A parade of compassion meets it.
Here in the place of judges and prophets we are called to decide whether or not we will be part of a procession or a parade. In coming to this decision we will make political as well as religious choices.
Practically, will we lay our hand on the casket of HIV/AIDS/TB and allocate resources to send people back to their families? Will we put our hand out to the bier carrying a child and going back for another who could be returned to their family if health care were universal rather than a privilege? Will we touch the flag-draped coffins of the war-injured and war-dead with spoken and acted resistance to government-sponsored violence?
Will it finally be said of our participation in a parade of life that "G*D in us has looked favorably on people and creation"?
= = = = = = =
compassion flows
like a gentle river
with the power of a flood
through a marching band in step
in random clown's feet
compassion flows
to counteract pain's presence
loss's agony
with a song for the heart
and a hope reborn
compassion flows
with an invitation
to risk joining
leaving expectations
behind
compassion flows
toward emptiness
touching what is not there
revealing
restoring
Thursday, June 07, 2007
Pentecost +2 Sunday – C3
Pentecost +2 Sunday – C3
Years C
Galatians 1:11-24
Paul writes as a corrective to the divisions within the church at Galatia. To do so he brings a story delineating his authority. Key is a view from above that allows change. He had been an important adversary able to find every weakness of Jesus' followers. So he was able to divide and conquer Christians. Out of his experience he found a central unifying source of gospel that those on the inside kept overlooking because they were too close.
Some of this important distance is also found in his journey away from Jerusalem into the wilderness of Arabia.
From adversarial and geographical dislocations Paul is able to speak truth to the power of focusing on the surface of things, rather than their depths. As Galatians continues, these depths will rise to view.
"The Galatians are on the verge of a wilderness apostasy, hence Paul colours his rebukes and warnings with language that evokes Israel's own tragic wilderness failings." [source] Paul may be able to do this from his own wildernesses of 3 days blind and 3 years in Arabia.
Our own wilderness times are important witness sources for our interacting with a settled church attacking its own.
= = = = = = =
caught
traditions
ancestors
freed
unknown
neighbors
traditional persecutions
unknown grace
new families
Years C
Galatians 1:11-24
Paul writes as a corrective to the divisions within the church at Galatia. To do so he brings a story delineating his authority. Key is a view from above that allows change. He had been an important adversary able to find every weakness of Jesus' followers. So he was able to divide and conquer Christians. Out of his experience he found a central unifying source of gospel that those on the inside kept overlooking because they were too close.
Some of this important distance is also found in his journey away from Jerusalem into the wilderness of Arabia.
From adversarial and geographical dislocations Paul is able to speak truth to the power of focusing on the surface of things, rather than their depths. As Galatians continues, these depths will rise to view.
"The Galatians are on the verge of a wilderness apostasy, hence Paul colours his rebukes and warnings with language that evokes Israel's own tragic wilderness failings." [source] Paul may be able to do this from his own wildernesses of 3 days blind and 3 years in Arabia.
Our own wilderness times are important witness sources for our interacting with a settled church attacking its own.
= = = = = = =
caught
traditions
ancestors
freed
unknown
neighbors
traditional persecutions
unknown grace
new families
Wednesday, June 06, 2007
Pentecost +2 Sunday – C2
Pentecost +2 Sunday – C2
Years C
Psalm 146 or Psalm 30
Where is the breath of life? That needs to be our orientation. To put one's trust in any given source presumes that it will continue to be a source of inspiration.
Those who are able to help liberate in one direction often find themselves caught enslaving several other directions. Some are good at giving food to the hungry and not so good at freeing prisoners. Some can uphold an orphan and turn their back on someone bowed down.
This is part of a gift of community we find it difficult to deal with. We set up generic leaders who aren't able to handle some particulars and are not able to delegate. This results in gaps in our common good.
So it is important to identify who has the breath of life in a particular direction and to follow them and to follow someone else when another breath is needed. Blessings upon your discernment.
= = = = = = =
so if I kick off this mortal coil
and leave my praise
to my dust
will it?
what pride I
continue to exhibit
as though my praise
could be left behind
well were it so
and my dust
praised forth
what then?
for one thing
morning
time to hang up
sackcloth
so caught in weeping
so ignorant of joy
my mourning must be peeled
away from my need
arise sackcloth
dance dust
expand soul
silence anger
weeping may linger
joy may tarry
prosperity may plead
dust may profit
Years C
Psalm 146 or Psalm 30
Where is the breath of life? That needs to be our orientation. To put one's trust in any given source presumes that it will continue to be a source of inspiration.
Those who are able to help liberate in one direction often find themselves caught enslaving several other directions. Some are good at giving food to the hungry and not so good at freeing prisoners. Some can uphold an orphan and turn their back on someone bowed down.
This is part of a gift of community we find it difficult to deal with. We set up generic leaders who aren't able to handle some particulars and are not able to delegate. This results in gaps in our common good.
So it is important to identify who has the breath of life in a particular direction and to follow them and to follow someone else when another breath is needed. Blessings upon your discernment.
= = = = = = =
so if I kick off this mortal coil
and leave my praise
to my dust
will it?
what pride I
continue to exhibit
as though my praise
could be left behind
well were it so
and my dust
praised forth
what then?
for one thing
morning
time to hang up
sackcloth
so caught in weeping
so ignorant of joy
my mourning must be peeled
away from my need
arise sackcloth
dance dust
expand soul
silence anger
weeping may linger
joy may tarry
prosperity may plead
dust may profit
Tuesday, June 05, 2007
Pentecost +2 Sunday – C1
Pentecost +2 Sunday – C1
Years C
1 Kings 17:8-24
It is very easy to move this passage into a prosperity theology - Give me your last dollar and you'll be mightily rewarded with a never-failing supply of dollars - your resource base (read, "son") will be restored to you and see you through the rest of your life.
Isn't it intriguing that with a goose that lays golden eggs, we are still fearful and ready to blame G*D for not being only a positive force in our life. Here the widow still had her unending supply (good) but loses her son (bad) and that the latter is seen as G*D's judgment, not the former.
It is as if the wonders of G*D are very Rodney Dangerfield-like - they get no respect and will be set aside on a moments notice. These wonders have a very short shelf-life before we look around for more coming our way and are easily distracted if we don't keep getting something that is better today than it was yesterday. G*D is like an addiction, we keep needing ever bigger signs/rewards and diminishing difficulties. If it doesn't work this way then we search around for a G*D that is more manageable.
= = = = = = =
Zarephath synonymous with impossible situation
an immigrant asking a starving national for food
time after time
the impossible presents
an imposing face
will god be god
in a foreign land
god as hospitality
shows up regularly
in every out-of-the-way place
in what appears
as extraordinary valor
hospitality is built-in
to creation's action
most evident
where death appears
to limit
those most well-practiced
at ease with real death
work through dilemmas
delineating me from you
resolved in hospitality anyway
Zarephath a hidden away place
a closed room
revealing a wondering spirit
binding our common lives
with hospitality language
Years C
1 Kings 17:8-24
It is very easy to move this passage into a prosperity theology - Give me your last dollar and you'll be mightily rewarded with a never-failing supply of dollars - your resource base (read, "son") will be restored to you and see you through the rest of your life.
Isn't it intriguing that with a goose that lays golden eggs, we are still fearful and ready to blame G*D for not being only a positive force in our life. Here the widow still had her unending supply (good) but loses her son (bad) and that the latter is seen as G*D's judgment, not the former.
It is as if the wonders of G*D are very Rodney Dangerfield-like - they get no respect and will be set aside on a moments notice. These wonders have a very short shelf-life before we look around for more coming our way and are easily distracted if we don't keep getting something that is better today than it was yesterday. G*D is like an addiction, we keep needing ever bigger signs/rewards and diminishing difficulties. If it doesn't work this way then we search around for a G*D that is more manageable.
= = = = = = =
Zarephath synonymous with impossible situation
an immigrant asking a starving national for food
time after time
the impossible presents
an imposing face
will god be god
in a foreign land
god as hospitality
shows up regularly
in every out-of-the-way place
in what appears
as extraordinary valor
hospitality is built-in
to creation's action
most evident
where death appears
to limit
those most well-practiced
at ease with real death
work through dilemmas
delineating me from you
resolved in hospitality anyway
Zarephath a hidden away place
a closed room
revealing a wondering spirit
binding our common lives
with hospitality language
Monday, June 04, 2007
Pentecost +2 Sunday – B
Pentecost +2 Sunday – B
Years B
1 Sam. 8:4-11, (12-15), 16-20, (11:14-15) or Genesis 3:8-15
Psalm 138 or Psalm 130
2 Corinthians 4:13-5:1
Mark 3:20-35
Who is in and who is outside of family? This question continues in the political realm. We are determined to have a leader over us who will lead us into war unending and more taxes for the poor. Patriotism is the measure of family.
This question continues in the relational realm. We are determined to have internal secrets that heighten our fear to the point of one lie leading to a next. Your lie justifies my lie and mine, yours. Co-conspiracy is the measure of family.
This question continues in the relgious realm. We are determined to have it both ways - G*D's love is steadfast (enduring forever) and doubtful (do not forsake me). We cry to be heard even if all we have to say is confession, appealing for forgiveness with a claim it is for G*D's glory rather than our benefit. Justification is the measure of family.
This question continues in the realm of identity. We will continue to be who and what we are. If not in this world, we will claim it in eternity - never letting go. Pride and greed are measures of family.
This question continues in the realm of biology. We will choose to protect our own, blood being thicker than water. When one is in danger we will gather to rescue them from themselves. Genetics is the measure of family.
And then the questions get deeper. Who is my family beyond all our usual measures? Those who do not give up on hope of better than we have! This cuts across all political, religious, personal, and racial/cultural lines. Here we find common cause in families trying to hold on to the purity of appearances or the openness of new learning.
= = = = = = =
I give thanks with all my hearts
strung out with commitments
to you and you and you
voluntarily enslaved to you
my heart knows liberation
because of other commitments
so many families I already have
rubbing each other the wrong way
dividing and falling
so many families I dream of holding
creating dancing imagining
fertilizing each other as well
pray may our frictions
not bring burning heretics
but pentecost wonder sharing
my village of families
invites your village
to an easy evening
kings and slaves dissolve
creator and creation resolve
division questions salved
Years B
1 Sam. 8:4-11, (12-15), 16-20, (11:14-15) or Genesis 3:8-15
Psalm 138 or Psalm 130
2 Corinthians 4:13-5:1
Mark 3:20-35
Who is in and who is outside of family? This question continues in the political realm. We are determined to have a leader over us who will lead us into war unending and more taxes for the poor. Patriotism is the measure of family.
This question continues in the relational realm. We are determined to have internal secrets that heighten our fear to the point of one lie leading to a next. Your lie justifies my lie and mine, yours. Co-conspiracy is the measure of family.
This question continues in the relgious realm. We are determined to have it both ways - G*D's love is steadfast (enduring forever) and doubtful (do not forsake me). We cry to be heard even if all we have to say is confession, appealing for forgiveness with a claim it is for G*D's glory rather than our benefit. Justification is the measure of family.
This question continues in the realm of identity. We will continue to be who and what we are. If not in this world, we will claim it in eternity - never letting go. Pride and greed are measures of family.
This question continues in the realm of biology. We will choose to protect our own, blood being thicker than water. When one is in danger we will gather to rescue them from themselves. Genetics is the measure of family.
And then the questions get deeper. Who is my family beyond all our usual measures? Those who do not give up on hope of better than we have! This cuts across all political, religious, personal, and racial/cultural lines. Here we find common cause in families trying to hold on to the purity of appearances or the openness of new learning.
= = = = = = =
I give thanks with all my hearts
strung out with commitments
to you and you and you
voluntarily enslaved to you
my heart knows liberation
because of other commitments
so many families I already have
rubbing each other the wrong way
dividing and falling
so many families I dream of holding
creating dancing imagining
fertilizing each other as well
pray may our frictions
not bring burning heretics
but pentecost wonder sharing
my village of families
invites your village
to an easy evening
kings and slaves dissolve
creator and creation resolve
division questions salved
Sunday, June 03, 2007
Pentecost +2 Sunday – A
Pentecost +2 Sunday – A
Years A
Genesis 12:1-9 or Hosea 5:15-6:6
Psalm 33:1-12 or Psalm 50:7-15
Romans 4:13-25
Matthew 9:9-13, 18-26
To Abram and Matthew a call: "go from your country" and "come, follow me" - there is another spot where we will find greater life, greater hope beyond hope. Being open to this call in our own day is part of the challenge for settled individuals and congregations and nations.
This call is not just geographical. The Psalmist and Paul remind us of the changes we need to be making internally that our heritage might be healed, that our distress and sacrifice be swept away by steadfast love.
Whether an external move or an internal one, a key element is transformation from acting out of fear of further distress because our guilt needs to be atoned for by some sacrifice to being proactive beyond fear to ask for what is needed (Tabitha's father and unnamed woman with a twelve-year hemorrhage) in anticipation of steadfast love without retributive punishment needing to occur first.
Note the acceptance of Jesus of the request for him to move, not Tabitha's father or Tabitha. Note the acceptance of Jesus of a touch that slows him during his journey.
Perhaps we might envision a mutual journey - G*D's and ours - not one pulling or pushing the other from where they are, but a mutual attraction and desire to move in common.
= = = = = = =
journey without a destination
challenges our control need
even with past adventures
having turned out well
there is hesitation
to trust again
journey without a destination
raises again an insatiable god
testing and testing again
our temptation
to settle
in
journey without a destination
is a realistic assessment of our lot
no matter how we disguise it
change and death obtain
warrants to search
empty lives
journey without a destination
anticipates beyond current plateaus
use of several learnable skill sets
to envision preferred futures
to enact their foundations
to enliven generations
Years A
Genesis 12:1-9 or Hosea 5:15-6:6
Psalm 33:1-12 or Psalm 50:7-15
Romans 4:13-25
Matthew 9:9-13, 18-26
To Abram and Matthew a call: "go from your country" and "come, follow me" - there is another spot where we will find greater life, greater hope beyond hope. Being open to this call in our own day is part of the challenge for settled individuals and congregations and nations.
This call is not just geographical. The Psalmist and Paul remind us of the changes we need to be making internally that our heritage might be healed, that our distress and sacrifice be swept away by steadfast love.
Whether an external move or an internal one, a key element is transformation from acting out of fear of further distress because our guilt needs to be atoned for by some sacrifice to being proactive beyond fear to ask for what is needed (Tabitha's father and unnamed woman with a twelve-year hemorrhage) in anticipation of steadfast love without retributive punishment needing to occur first.
Note the acceptance of Jesus of the request for him to move, not Tabitha's father or Tabitha. Note the acceptance of Jesus of a touch that slows him during his journey.
Perhaps we might envision a mutual journey - G*D's and ours - not one pulling or pushing the other from where they are, but a mutual attraction and desire to move in common.
= = = = = = =
journey without a destination
challenges our control need
even with past adventures
having turned out well
there is hesitation
to trust again
journey without a destination
raises again an insatiable god
testing and testing again
our temptation
to settle
in
journey without a destination
is a realistic assessment of our lot
no matter how we disguise it
change and death obtain
warrants to search
empty lives
journey without a destination
anticipates beyond current plateaus
use of several learnable skill sets
to envision preferred futures
to enact their foundations
to enliven generations
Friday, June 01, 2007
"Trinity" Sunday – C4
"Trinity" Sunday – C4
Years C
John 16:12-15
This is one of my favorite passages. There is still much to learn.
Such presumption we have when we think we can quote a passage of import and universalize it to all times and places. It is appropriate humility to understand there is more to come, even better to come, than we have so far experienced. It is arrogance to claim our experience of an expansive and expanding love has run its course and we've received all we will ever have.
That which we have to learn will be grown into. A spirit guides. She doesn't dictate.
So we are again and again in the middle of things received and passed on. All the while we move closer to one another. In fact it is crucial that we honor our differences in this model, for they become one more opportunity for Spirit to teach (and learn what to teach).
Whether G*D, Christ, Jesus, Spirit (one or all or some combination) - there is a sense of universal salvation here. Needed growth will continue until maturity and there is no need to end this learning with a boundary of death. [Note: one aspect of universal salvation still needing investigation is eventual senescence, it currently implies some stasis at optimal maturity (oxymoron).]
= = = = = = =
and miles to go before we sleep
less traveled roads have been taken
and energy has grown
we grin all over ourselves
just a-think'n about what's left
on our collision course
we enter into a group hug
as differences and similarities come clear
more closely related than ever
Jesus learns more from G*D
passes it on to us
we image it back to a learning G*D
another mile onward
learning to the left
guidance to the right
into a preferred future
dance the million millions
bearing one another up forever
Years C
John 16:12-15
This is one of my favorite passages. There is still much to learn.
Such presumption we have when we think we can quote a passage of import and universalize it to all times and places. It is appropriate humility to understand there is more to come, even better to come, than we have so far experienced. It is arrogance to claim our experience of an expansive and expanding love has run its course and we've received all we will ever have.
That which we have to learn will be grown into. A spirit guides. She doesn't dictate.
So we are again and again in the middle of things received and passed on. All the while we move closer to one another. In fact it is crucial that we honor our differences in this model, for they become one more opportunity for Spirit to teach (and learn what to teach).
Whether G*D, Christ, Jesus, Spirit (one or all or some combination) - there is a sense of universal salvation here. Needed growth will continue until maturity and there is no need to end this learning with a boundary of death. [Note: one aspect of universal salvation still needing investigation is eventual senescence, it currently implies some stasis at optimal maturity (oxymoron).]
= = = = = = =
and miles to go before we sleep
less traveled roads have been taken
and energy has grown
we grin all over ourselves
just a-think'n about what's left
on our collision course
we enter into a group hug
as differences and similarities come clear
more closely related than ever
Jesus learns more from G*D
passes it on to us
we image it back to a learning G*D
another mile onward
learning to the left
guidance to the right
into a preferred future
dance the million millions
bearing one another up forever
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